THE YOUNG FRIEND'S MANUAL. 



: 



THE 



YOUNG FRIEND'S MANUAL: 

CONTAINING 

A STATEMENT OF SOME OF THE DOCTRINES 
AND TESTIMONIES OF FRIENDS, 

AND OF 

THE PRINCIPLES OF TRUTH PROFESSED BY 
THAT SOCIETY. 



BY 

BENJAMIN HALLOWELL. 



" If ye know these things, happy are ye if ye do them." — John 13 : 17. 



PUBLISHED FOR A NUMbA OF FRIENDS OF BALTIMORE 
YEARLY MEETING, BY 

T. ELLWOOD ZELL, 

PHILADELPHIA. 

1867. 



c&f y zl 



Entered according to Act of Congress, in the year 1867, 

By ELI M. LAMB, 

In the Clerk's Office for the District Court 
of Maryland. 






CONTENTS. 



PAGE 

Introduction, vii 

CHAPTEK I. 

George Fox and his Cotemporaries, . . .13 

CHAPTEK II. 

> Some Instances of the Sufferings of our Prede- 
cessors for the Privileges we now enjoy, . 28 

CHAPTEK III. 

Friends' Fundamental Principle — The Inward 

Teacher — Light — Word — Conscience, . . 39 

CHAPTEK IV. 

On the Teaching of the Spirit, . . . .64 

CHAPTEK V. 

Opinions of those not Friends in regard to the 

Indwelling Spirit, 75 

CHAPTEK VI. 

The necessity of co-operating with the Spirit to 

secure Salvation, 81 



VI CONTENTS. 

CHAPTER VII. 

Cautions to the Spiritual Traveller, . . .90 

CHAPTER VIII. 

Practical Effect of the Doctrines of Friends — 

Primitive Christianity — Creed, . . . 103 

CHAPTER IX. 

Worship — Baptism and other Ordinances — The 

Ministry — Scriptures — Original Sin, . . 109 

CHAPTER X. 

Friends' Discipline — Society Organization, . 129 

CHAPTER XI. 

Dress — Address — Music — Summing up of the 

Duties of Life, 143 

CHAPTER XII. 

Righteousness — Morality — Religion — Overruling 

Providence, 153 

CHAPTER XIII. 

Portraiture of Friends by a Historian, . . 161 

CHAPTER XIV. 

Religious and other Societies — What Books to 

Read — Conclusion, 170 



INTRODUCTION. 



This Manual was prepared under the 
following circumstances : A young Friend 
who was engaged in teaching Friends' 
children on First Days, and who felt the 
need "of a Catechism about Friends, set- 
ting forth their history and their belief, in 
so simple a manner, that even the little 
ones can understand," expressed a wish 
that such a work should be prepared. 
This wish being supported by two other 
young Friends who were united in the 
same interesting engagement, the subject 
took such hold of the mind of the person 
to whom the application was made, as to 
induce him to believe it would be right to 



Vlll INTRODUCTION. 

comply with the request, as far as ability 
to do so was afforded. 

In the progress of the work, it was found 
more difficult than was at first contem- 
plated, to adapt it, all, to the comprehen- 
sion of children; and the undertaking was 
about to be abandoned, when the thought 
was presented, that they may grow up to it 
With this encouragement, the labor was 
resumed; and although it is feared the 
work will not meet the expectation enter- 
tained in regard to it, the author hopes it 
will at least have the merit of doing no 
harm. 

We, as a Society, have no written creed ; 
and our members entertain opinions on 
some subjects pertaining to Society affairs, 
including Friends' testimonies and doc- 
trines, almost as numerous as there are 
individuals. These long-standing opinions, 
are too frequently regarded as established 
Truths, when they will not bear the test 



INTRODUCTION. IX 

of examination and .reflection. Never- 
theless, an extensive acquaintance with 
members of the Society, from correspon- 
dence and social intercourse, leads the 
author to believe, that a large majority 
of oar members who are capable of form- 
ing an independent opinion upon the sub- 
ject, will, upon reflection, unite upon most 
of the points herein stated. The effort has 
been made, to present the views of the 
main body of the Society of Friends. 
Still, they must be regarded, simply, as 
the opinion of the author, of what the 
views of Friends, and their principles and 
testimonies are. 

Friends are, emphatically, the great ad- 
vocates of the Doctrine of the Spirit. Yet, 
comparatively few among them, practically, 
believe in the efficiency and power of the 
Spirit of God acting upon the soul. We 
are too much accustomed to look outward, 
for evidences of the efficacy of the Spirit, 



i 



X INTRODUCTION. 

in what it did for the dedicated servants 
of God in former ages. Whereas, any 
mind that is drawn to look outward for 
spiritual help, further than as encourage- 
ment from examples of what the Spirit 
of God can eiFect upon obedient devoted 
subjects, is drawn from God, the alone 
source and fountain of life, light, and 
strength. "What is needed amongst us, is, 
full practical faith in, and dependence 
upon the manifestations and operations of 
the Spirit of God, in our individual souls : 
— the same w 7 isdom and power that im- 
parted all which we love and admire, to the 
worthies who have gone before us, will 
do the same for those, now, who are equally 
devoted and obedient; for with God " is 
no variableness, neither shadow of turn- 
ing.' 5 James 1 : 17. "He is the same, yester- 
day, to-day, and forever." Heb. 13 : 8. 

"According to your faith, be it unto 
you." Matt. 9: 29« 



To the Teachers of Friends' First-day 
School, at Lombard Street, Baltimore, 
who suggested the want of such a work, 
the following manuscript is respectfully 
and affectionately presented by the au- 
thor, as a little contribution to the benevo- 
lent object in which they are so arduously 
engaged. 

May this small " Manual/' with the 
Divine blessing, be an instrument of good, 
in enabling our youth to become better 
acquainted with the important principles 
and testimonies of our beloved Society, 
and in inviting greater regard to the 
goodness, love, and mercy of God, and 
His gracious dealings with all His rational 
creatures, so as to induce an early sacrifice 
and dedication of heart to Him, with 
prompt and cheerful obedience to the laws 
of His love made manifest to the soul. 

Benjamin Hallowell. 

Sandy Spring, Md., 3d mo. 20th, 1867. 



THE 



YOUNG FRIEND'S MANUAL. 



CHAPTER I. 

GEORGE FOX AND HIS COTEMPORARIES. 

1. Question. Who was the founder of 
Quakerism ? 

Answer. George Fox is regarded as the 
founder of the sect called Quakers, or, 
as they called themselves, Friends. 

2. Q. When did the Society of Friends 
originate ? 

A. The Society of Friends originated 
about the middle of the seventeenth cen- 
tury. 

2 



14 YOUNG FRIEND'S MANUAL. 

3. Q. Where did it originate ? 

A. It originated in England, but it soon 
spread into Ireland, Germany, and North 
America. 

4. Q. Was the period of the rise of 
the Society of Friends a time of tran- 
quillity ? 

A. The period when the Society of 
Friends arose was one of great excite- 
ment and unsettlement on religious sub- 
jeets and doctrinal views, the minds of 
the people being awakened to inquiries, 
which the sj^stems of religion existing at 
that time did not satisfy. 

5. Q. What were those who professed 
this religion called at first ? 

A. Until about the year 1650, they 
were called Professors of the Light, or 
Children of the Light. 

6. Q. Why were they so called ? 

A. They were so called because they 
professed that the light of Christ shines 



YOUNG FRIEND'S MANUAL. 15 

in men's hearts, to manifest truth, and re- 
prove for sin. 

7. Q. Why were they called Quakers? 
A. They were first called Quakers in 

derision and scorn, by a justice of the 
peace, who committed George Fox to 
prison, on hearing him bid the justice, 
and those about him, to tremble at the 
Word of the Lord ; and this new name 
soon spread all over England, and wher- 
ever the people were known. 

8. Q. What did they call themselves ? 
A. They called themselves Friends, as 

expressive of the feelings of kindness, 
affection, and benevolence that existed 
amongst them. 

9. Q. Is this name appropriate ? 

A. The remark was made, even by 
their opponents, " See these Quakers, 
how they love one another." " Greater 
love hath no man than this, that a man 
lay down his life for his friends." (John 



16 YOUNG FRIEND'S MANUAL. 

15 : 13.) And this, many of these de- 
voted servants of God were willing to do, 
as they often did for truth's sake. They 
loved the truth, and all their fellow-crea- 
tures, so that they were the Friends of 
God, and the Friends of Man, and the 
name they adopted was eminently appro- 
priate. " Ye are my friends, if ye do 
whatsoever I command you." (John 15 : 
14.) 

10. Q. What is known of the birth and 
parentage of George Fox ? 

A. George Fox was born in Leicester- 
shire, England, in 1624. His parents 
were members of the Church of England. 
His father, Christopher Fox, was a weaver 
by trade, and of such an honest, virtuous 
life, that his neighbors called him " right- 
eous Christer." His mother, Mary, was 
an upright woman, and of the stock of the 
martyrs.* 

* From Sewell's History, as are the following facts 
in regard to George Fox. 



YOUNG FRIEND'S MANUAL. 17 

• 11. Q. "What was his character in 
youth ? 

A. George Fox was early endued 
with a sweet gravity and staidness of 
mind, that are seldom seen in children. 
His parents endeavored to train him up, 
as they Aid their other children, in the 
common way of worship ; but even from 
a child, he was seen to be of a different 
frame of mind from his brethren; more 
religious, retired, still, and solid. When 
he was come to be eleven years of age, 
he endeavored to live a pure and right- 
eous life, and to be faithful in all things ; 
inwardly, to God, and outwardly, to 
man. 

12. Q. What was his character as he 
grew up to manhood ? 

A. George Fox, thus growing up in 
virtue, was shown by the Spirit that he 
must keep his word always, and avoid 

2* 



18 YOUNG FRIEND'S MANUAL. 

excess in eating and drinking; to all of • 
which he appears to have been strictly 
faithful. He was put apprentice to a 
shoemaker, who dealt also in wool and 
cattle. In his master's employment, he 
took most delight in sheep, the innocence 
of which accorded well with the sweet- 
ness and gentleness of his own lamb-like 
disposition. He acquitted himself so dili- 
gently in his business, that his master was 
successful in his trade while George was 
with him. He often used in his dealings 
the word " verily," and then he kept so 
strictly to what he said, that the people 
who knew him would say, "If George 
says verily, there is no changing him." 

13. Q. What is said of his school educa- 
tion ? 

A. George Fox had few advantages of 
school education. He learned to read 
pretty well, and to write so much as to be 
able to signify his meaning to others. It 



YOUNG FRIEND'S MANUAL. 19 

was probably owing to the disadvantages 
lie was conscious of laboring under, from 
the want of more school learning, that he 
bore such strong testimony in favor of a 
liberal education of Friends 5 children. 
He exhorted the members of the different 
meetings he established, to be careful to 
have their children educated. 

14. Q. What was the personal appear- 
ance of George Fox? 

A. George Fox, in his person, was 
above the ordinary size. He had a grace- 
ful countenance. His eye was particu- 
larly piercing, so that some of those who 
were disputing with him, were unable to 
bear it. He was, in short, manly, digni- 
fied, and commanding, in his aspect and 
appearance.* 

15. Q. What was his manner of living? 
A. In his manner of living, George 

Fox was temperate. He ate sparingly, 
and avoided, except as a medicine, all 

* Clarkson's Portraiture of Quakerism. 



20 YOUNG FRIEND'S MANUAL. 

strong drink. Notwithstanding the great 
exercise he was accustomed to take, he 
allowed himself but little sleep.* 

16. Q. What was his outward de- 
meanor ? 

A. In his outward demeanor, he was 
modest and without affectation. He pos- 
sessed a certain gravity of manner, but 
he was, nevertheless, affable and court- 
eous, and civil beyond the usual forms of 
good breeding.* 

17. Q. What is said of his disposi- 
tion ? 

A. In his disposition, he was meek, and 
tender, and compassionate. He w T as kind 
to the poor without any exception; and 
he manifested an affectionate concern and 
sympathy for the poor mariners, slaves, 
and all instances of suffering humanity.* 

18. Q. What is said of his peculiar- 
ities ? 

* Clarkson's Portraiture of Quakerism. 



YOUNG FRIEND'S MANUAL. 21 

A. Any peculiarities that George Fox 
may have possessed, seem to have arisen 
from his believing himself called, as no 
doubt he was, by his Heavenly Father, 
to live a holy and devoted life, even " that 
life which is hid with Christ in God;" 
and this was so different from the fashions 
and customs of the times, as to cause him 
to appear peculiar. Kot being able to 
find congenial society, he dwelt much 
alone, where he could communicate with 
his heart, and his God, and thus grow in* 
true wisdom. His dress was very plain, 
and of enduring material, so as to practise 
economy, believing that " every super- 
fluity is an oppression, somewhere." He 
could not join in the customary sports 
and amusements of the day; not because 
he was averse to innocent cheerfulness 
and recreation, but for the reason that 
they were vain and ostentatious, and in- 
compatible with the wants and feelings of 



22 young friend's manual. 

a soul, concerned to maintain its peace 
with God. 

19. Q. What is to be understood by the 
term Soul ? 

A. The term Soul is used in this 
Manual as implying the Conscious, Moral 
Being ; or that part of our nature or con- 
stitution which is capable of being im- 
pressed and enlightened by the Spirit of 
God, and of influencing the Will, when 
both are in a healthy condition. 

20. Q. When and where did George 
Fox die ? 

A. George Fox died in London, in the 
beginning of the year 1691, in the sixty- 
seventh year of his age. 

21. Q. Was there another George Fox ? 

A. There was a person, called in his- 
tory, George Fox the younger, who was 
a minister of distinction among early 
Friends, was imprisoned for his devotion 
to the cause of Truth, wrote boldly to the 



YOUNG FRIEND'S MANUAL. 23 

King from his prison, and also wrote 
several papers and epistles of exhortations 
and consolation to his friends. He was 
a man of extraordinary resignation and 
courage. Although a prisoner, he ear- 
nestly and fearlessly exhorted the heads 
of the nation to do justly. Bat his work 
was soon ended. He died about the year 
1661, thirty years before his elder name- 
sake. 

22. Q. "Who were some of the cotempo- 
raries of George Fox, that aided in found- 
ing the Society of Friends ? 

A. 1. "William Penn is generally re- 
garded as having been, next to George 
Fox, an instrument in the divine hand, in 
founding the Society of Friends. He was 
a son of Admiral Penn ; was born in the 
10th month, 1644; was a student at 
Christ's Church College, Oxford, Eng- 
land; was convinced of Friends' princi- 
ples under the preaching of Thomas Loe, 



24 young friend's manual. 

and experienced earnest desires for a 
" closer walk with. God." William Penn, 
being well educated, wrote extensively 
upon the principles and testimonies of 
the religious society to which he had 
joined himself; and being of so distin- 
guished a family, his writings received 
merited attention, and tended much to dis- 
seminate a correct knowledge of Friends, 
and of the injustice of the persecutions to 
which they were subjected. In the year 
1668, when only twenty-four years old, he 
wrote his work called, " No Cross, No 
Crown," while imprisoned, for his devo- 
tedness to the cause of Truth, in the 
Tower of London. This is a standard 
work in the Society, and contains unan- 
swerable arguments in favor of its princi- 
ples and testimonies. His style of wait- 
ing, however, is frequently hargh and 
labored. Bancroft says of him : " Penn, 
who was able to write exceedingly well, 



YOUNG FRIEND'S MANUAL. 25 

too often forgot, that style is the gossamer 
on which the seeds of Truth float through 
the world."* 

He founded the great State of Penn- 
sylvania, which was named after him by 
King Charles II, who gave him the char-^ 
ter, the name meaning "Penn's "Woody 
Country." Its motto is, " Virtue, Liberty, 
and Independence," and it was designed 
to be a welcome asylum for the oppressed 
of all the earth. He died in the year 
1718, in the seventy-fourth year of his 
age. 

For a most interesting and full account 
of this distinguished and excellent phil- 
anthropist, see " Janney's Life of William 
Penn." 

2. Kobert Barclay, author of " Bar- 
clay's Apology for the People called Qua- 
kers," was born in Edinburgh, in the 
year 1648, and educated in France, where 

* Hist. United States, vol. ii, page 348. 
3 



26 young friend's manual. 

he was trained up in literature, and be- 
came master, not only of the French, but 
of the Latin language also. During Ro- 
bert's sojourn in France, his father re- 
ceived the doctrine of the Quakers ; and 
fin his return home to Scotland, having 
attained the age of nineteen years, and 
arrived at a good maturity of understand- 
ing, he found so much satisfaction in the 
religion of the Friends, which his father 
made profession of, that he also embraced 
it, and became a zealous and valiant pro- 
mulgator of its doctrines. 

He was a man of eminent gifts and 
great learning, strong in arguments, and 
cheerful under suffering. He was friendly 
and pleasant, yet grave in conversation, 
and really lived up to what he professed, 
being blameless, truly pious, and well be- 
loved by all who knew him. He died in 
1690, in his forty-second year, at his house 
at Ury, in Scotland, after a short illness, 



YOUNG FRIEND'S MANUAL. 27 

during which he signified with a good 
understanding, that all was well and 
peaceful with him, as regarded his soul.* 
3. There were many others, among 
whom may be mentioned James Parnell, 
Stephen Crisp, Isaac Pennington, William 
Dewsbury, George Whitehead, William 
Baily, Edward Burrough, Eichard Farns- 
worth, Thomas Fell, and Samuel Fisher, 
who were distinguished for their devotion 
to God, and for their labors and sufferings 
for the cause of Truth, as professed by 
the Society of Friends. 

* SewelPs History. 






CHAPTER II. 

SOME INSTANCES OF THE SUFFERINGS OF OUR 
PREDECESSORS FOR THE PRIVILEGES WE 
NOW ENJOY.* 

1. Question. Who were some of the suf- 
ferers on account .of the religion of 
Friends. 

Answer. In 1652, Thomas Aldam was 
imprisoned in York Castle for preaching, 
he not being an " ordained clergyman." 
Again, in 1655, he was put in jail for re- 
fusing to pay tithes, where he remained 
two years and a half. 

2. Q. What are tithes ? 

* The account of these cases of suffering was con- 
densed from Se well's History, for this Manual, by 
Henry C. Hallowell. 



YOUNG FRIEND'S MANUAL. 29 

A. 1. Tithes are a tenth part of increase 
or proceeds arising annually from the land 
and stock, which were allowed to the 
clergy of the established Church for their 
support; and they were forcibly collected 
from persons of other religious sects, 
although they did not attend the estab- 
lished Church ; and those who refused to 
pay them, and had not property which 
could be seized, were thrown into prison. 
For their faithful support of this testi- 
mony, Friends were subjected to great 
loss of property, and a vast amount of suf- 
fering. 

2. William Ames, in 1659, was im- 
prisoned in the mad house in Rotterdam, 
as a madman, for preaching Friends' doc- 
trines; and in 1662, he was confined in 
the- workhouse in London, for assem- 
bling, with four others, in a house where 
they were supposed to be holding a 
Friends' meeting. 

3* 



30 YOUNG FRIEND'S MANUAL. 

3. Oliver Atherton, in 1663, died, after 
% two and a half years' imprisonment, for 

refusing to pay tithes, in Derby, England. 

4. George Baily died in prison in 
France, in 1657, " he having . zealously 
testified against Popery,- and spoken boldly 
against the worship of images." 

5. Sewell records the fact, that "the 
people called Quakers" were frequently 
beaten with rods, and otherwise mal- 
treated, for refusing to take oaths. 

6. They were much persecuted in the 
Island of Barbadoes, for speaking against 
a degenerate clergy. 

7. Christopher Birkhead, in 1654, was 
beaten and put in prison, for not taking 
off his hat in a " Steeple House " or 
church. 

8. Barbara Blangdone was imprisoned 
in various parts of England and Ireland, 
and whipped, for speaking in the " Steeple 
Houses." 



YOUNG FRIEND'S MANUAL. 31 

9. In 1682, at Bristol, in England, most 
of the men and women Friends were im- 
prisoned, in order to break up their meet- 
ings; but the children assembled, and 
kept them up, though often carried off, 
and threatened with whippings. 

10. In 1683, over nine hundred " Qua- 
kers" were in prison, in England alone. 

11. In 1683, Richard Lindy, a blind 
man, about ninety years of age, was com- 
pelled to sit up three nights in a chair, for 
attending a Friends' meeting. 

12. Edward Burrough, a powerful prea- 
cher of the doctrines of Friends, was com- 
mitted to prison, for preaching in Friends' 
Meeting House, in London. After eight 
months' confinement, he grew sick from 
the crowded state of the prison, and, offer- 
ing up prayers for his persecutors, died, at 
the early age of twenty-eight years. 

13. Wenlock Christian, in 1661, for re- 
turning to Boston, Massachusetts, after 



32 young friend's manual. 

having been banished by the town au- 
thorities, was imprisoned and sentenced 
to death, but afterwards released. 

14., Mary Clark was whipped and im- 
prisoned in Boston, Massachusetts, for 
preaching against persecuting the Quakers. 

15. In 1662, Anne Coleman, Mary 
Tomkins, and Alice Ambrose, were tied 
to a cart, and whipped upon the bare 
back, through several New England 
towns, for coming to the town of Dover. 
They were cruelly abused for being " va- 
gabond Quakers." 

16. In 1658, John Copeland, Christo- 
pher Holder, and John Rouse, had their 
right ears cut off, and were whipped in 
Boston, for being Quakers, an$ preaching 
their doctrines. 

17. William Dewsbury, a prominent 
minister, was a prisoner nineteen years, 
at Warwick, besides occasional confine- 
ment at other places. 



YOUNG FRIEND'S MANUAL. 33 

18. Mary Dyer was arrested as a Qua- 
ker, and banished from Boston. Having 
returned to preach against the cruel and 
sanguinary laws concerning her sect, she 
was again arrested and hung. 

19. In 1656, Mary Fisher was arrested 
in Boston, on her arrival from England, 
as a Quaker, and imprisoned, and other- 
wise maltreated. 

20. George Fox was imprisoned many 
times, often in loathsome dungeons, and 
otherwise maltreated, suffering many 
cruelties and outrages for Truth's and 
Conscience' sake. 

21. William Goodridge was released 
from prison in 1691, after nineteen years' 
confinement, and the confiscation of his 
property, for refusing to take the oath. 

22. Elizabeth Hooten, in 1661, having 
heard of the cruelties perpetrated by the 
New England authorities, at the age of 
sixty years, came -over from England to 



34 young friend's manual. 

expostulate with them. She was put in 
a noisome prison, deprived of food, and 
whipped through several towns. 

23. Francis Howgill died in jail in 
1669, after five years' imprisonment, for 
refusing to take the oath, and for being a 
prominent Quaker. He explained to his 
judges why he could not take the oath, 
and drew up the form of one that he could 
subscribe to, showing that it was not from 
want of allegiance to his king and coun- 
try, but because his duty to his God for- 
bade him. He cheerfully bore his im- 
prisonment, and " finished his days in 
sweet peace with the Lord, in the fiftieth 
year of his age." 

24. William Leddra was sent to the 
house of correction at Boston, kept five 
days without food, and received twenty 
lashes with a three-corded whip. After 
suffering many other cruelties, he was 



YOUNG FRIEND'S MANUAL. 35 

hung, saying as he was turned off the scaf- 
fold, " Lord Jesus receive my spirit." 

25. In 1662> Josiah Southick was " whip- 
ped at the cart-tail," through Boston, Kox- 
bury, and Dedham, for going to Boston 
contrary to a severe law against Quakers 
going to New England. 

26. In 1659, Marmaduke Stevenson, 
having been imprisoned, and then banish- 
ed from Boston for being a Quaker, re- 
turned, was arrested, condemned, and 
hung. As he stepped up the ladder to 
the gallows, he said : " Be it known unto 
all, this day, that we ' Quakers ' suffer, not 
as evildoers, but for conscience' sake." 

27. There were many other cases of 
persecution, and great suffering among 
Friends, for supporting the precious tes- 
timonies of Truth which they felt called 
upon to uphold, for a full account of 
which, see "Sewell's History of the Peo- 



36 young friend's manual. 

pie called Quakers," or " Janney's History 
of Friends." 

3. Q. Did Friends make #ny resistance 
to these abuses ? 

A. Friends made no resistance to these 
violent and unjust proceedings against 
them, but endured all meekly, as did He 
whom they were endeavoring faithfully to 
follow, offering up prayers for the salva- 
tion of their persecutors, many of whom, 
became convinced of Friends' principles 
by their teachings, and the example of 
Christian patience and forbearance they 
exhibited amidst all their persecutions. 

4. Q. How did Friends obtain relief in 
regard to oaths ? 

A. The faithful observance by Friends, 
of the injunction of the blessed Jesus, 
" Swear not at all," and the peaceableness, 
consistency, and purity of their lives, in- 
duced the British Parliament, in the year 
1721, to enact a law admitting Friends to 



YOUNG FRIEND^ MANUAL. 37 

take an affirmation instead of an oath, 
which relieved them and their successors 
from further persecutions on this account. 

5. Q. What was the form of the affirma- 
tion proposed by Parliament ? 

A. " I do solemnly, sincerely, and truly 
declare and affirm."* 

In 1749, this affirmation was made per- 
petual for Friends, f 

6. Q. Was this affirmation satisfactory 
to Friends ? 

A. It was. The printed Epistle of Lon- 
don Yearly Meeting of 1722, says : " We 
cannot but with great humility, acknowl- 
edge the goodness of God, in disposing 
the Legislature to grant us, the last ses- 
sion of Parliament, such form of affirma- 
tion, as, by accounts received, we find very 
satisfactory to all the brethren ; for which 
we are very thankful to God, and to those 
in authority." 

* 8 Geo. I, cap. 6, 1721. f 22 Geo - n > 1749 - 

4 



38 young friend's manual. 

So does faithful obedience to the law 
of God, and the requirements of duty,^ 
work ultimate deliverance and enlarge- 
ment, causing the way to be made more 
easy for those who follow in the path of 
righteousness. 



CHAPTER ni. 

FRIENDS' FUNDAMENTAL PRINCIPLE — THE 
INWARD TEACHER — LIGHT — WORD — CON- 
SCIENCE. 

1. Question. What is the distinguishing, 
or fundamental belief of the Society of 
Friends ? 

Answer. The fundamental belief of 
Friends, from which all their doctrines 
spring, is, that a manifestation of the Spi- 
rit of God is graciously imparted to every 
rational soul, which is to that soul both 
wisdom and power, showing it the will of 
God concerning it, and enabling it to ful- 
fil all His requirings ; so that, if there is 
humble and faithful obedience to its teach- 
ings, it will lead into everything necessary 



40 YOUNG FRIEND^ MANUAL. 

for man's present well-being, and his ever- 
lasting salvation. 

2. Q. How does this differ from the 
doctrines of other societies ? 

A. At the time of the rise of the So- 
ciety of Friends, it was the general belief 
of Christian sects, and the notion prevails 
to some extent at the present day, that a 
large majority of mankind are destined to 
eternal destruction, and cannot be saved; 
that the Good Being who created them, 
has brought into existence millions of ra- 
tional creatures to whom He has afforded 
no means to preserve them from everlast- 
ing misery. Whereas, George Fox, and 
those of the same religious belief, bear 
noble and emphatic testimony to the uni- 
versality of the goodness and grace of G od : 
that God is no respecter of persons; that 
He never gave life but for enjoyment ; that 
He never created but to bless; and that 
He has extended the means of salvation 



YOUNG FRIEND'S MANUAL. 41 

to all His rational creatures throughout 
the world. 

3. Q. Is there any other difference ? 

J.. Other sects, too, place much reli- 
ance upon outward teaching, and external 
means and observances, rites and ceremo- 
nies; whereas, Friends depend for salva- 
tion wholly upon the Spirit and Power of 
God, operating upon their souls, which, 
as they co-operate wath it, and live in 
faithful and devoted obedience to its mani- 
festations, brings them into the Divine 
nature, and saves them from sin. 

4. Q. Are these views of Friends sup- 
ported by Scripture ? 

A. They are. There is an abundance 
of Scripture testimony, in support of 
Friends' views, of the universality of the 
grace of God, that He teacheth His peo- 
ple Himself, and that all who obey His 
teachings, shall be saved ; some of which 

follows : 

4* 



42 young friend's manual. 

1. " The manifestation of the Spirit is 
given to every man, to profit withal/' 1 
Cor. 12 : 7. 

2. " They have not all obeyed the Gos- 
pel ; but have they not all heard ? Yes, 
verily, their sound went into all the earth, 
and their words unto the end of the world." 
Romans 10 : 16 and 18. 

3. " God is no respecter of persons, but, 
in every nation, he that feareth Him, and 
worketh righteousness, is accepted with 
Him." Acts 10 : 34 and 35. 

4. " The Gentiles which have not the 
law, do by nature the things contained in 
the law, and are a law unto themselves; 
which show the work of the law written 
in their hearts." Romans 2 : 14 and 15. 

5. "I will put my law in their inward 
parts, saith the Lord, and write it in 
their hearts, and I will be their God, and 
they shall be my people. And they shall 
teach no more, every man his neighbor, 



YOUNG FRIEND'S MANUAL. 43 

and every man his brother, saying : i Know 
ye the Lord/ for they shall all know me, 
from the least of them to the greatest of 
them, saith the Lord, and I will forgive 
their iniquities, and remember their sins 
no more." Jer. 31 : 33 and 34. 

6. " He hath showed thee, man, what 
is good, and what doth the Lord require 
of thee bat to do justly, love mercy, 
and walk humbly with thy God." Micah 
6:8. 

Inasmuch as God is just, and these 
thiugs are required of all, He must afford 
the means and ability to all, to comply with 
the requisition. 

7. " The grace of God which bringeth 
salvation hath appeared to all men, teach- 
ing us, that denying ungodliness, and 
worldly lusts, we should live soberly, 
righteously, and godly, in this present 
world." Titus 2 : 11, 12. 

8. " The spirit and the bride say, Come: 



44 young friend's manual. 

and whosoever will, let him take the water 
of life freely." Rev. 22:17. 

9. The blessed Jesus says : " Whoso- 
ever shall do the will of my Father which 
is in heaven, the same is my brother, and 
sister, and mother," Matt. 12 : 50, — all of 
one family. " Heirs of God, and joint 
heirs with Christ." Romans 8 : 17. 

10. " As many as are led by the Spirit 
of God, they are the sons of God." Ro- 
mans 8 : 14. 

Such have,, therefore, experienced a be- 
ing saved from sin, by doing the will of 
the Father, or, which is the same thing, 
being " led by the Spirit of God." 

5. Q. With what is this fundamental 
belief of Friends connected? 

A. 1. This fundamental belief of Friends 
is connected with a belief in one God, the 
universal Father, who created all things, 
upholds all things, and sustains all things: 
that God is a spirit ; that He is infinite in 



YOUNG FRIEND'S MANUAL. 45 

love, mercy, kindness, goodness, justice, 
truth, purity, and holiness; and that these 
attributes are all exercised in favor of 
His rational creatures, as they are willing 
to submit to His government, to bring 
them into His likeness, and to clothe them 
with His spirit : and that " with Him is no 
variableness, neither shadow of turning," 
(Jas. 1 : 17), so that His word and prom- 
ises never change, but are yea and amen 
forever. 

2. And also, with a belief in Christ, or 
God manifest in man, not only in that 
manifestation to the Jews, in the person of 
the blessed Jesus, but through all genera- 
tions of the human family, being the light 
of the spiritual world, — " God with us," — 
the active operation of the spirit of God in 
man, " the wisdom of God, and the power 
of God," bringing all the human powers, 
desires, appetites, and propensities, as it is 
submitted to with humility and faith, into 



46 young friend's manual. 

perfect obedience to the Divine govern- 
ment, so that the human will is wholly- 
given up to the Divine will, as it was, in 
the fulness, in the blessed Jesus, our Holy 
Pattern, and under the direction and gov- 
ernment of the Spirit of God. " As many 
as are led by the spirit of God, they are 
the sons of God." Romans 8 : 14 and 17. 

6. Q. What Scripture can be given in 
support of these beliefs ? 

A. 1. " God is a spirit." John 4 : 24. 
" God is love." 1 John 4 : 8. 

2. "Thus saith the Lord, the King of 
Israel, I am the first and I am the last, 
and besides me there is no God." Isaiah 
44:6. 

3. " Thus saith the Lord that created 
the heavens, God himself that formed the 
earth and made it : I am the Lord, and 
there is none else. There is no God else 
besides me; a just God and a Saviour: 
there is none besides me. Look unto me, 



YOUNG FRIEND'S MANUAL. 47 

and be ye saved, all ye ends of the earth ; 
for I am God, and there is none else." 
Isaiah 45 : 18, 21, and 22. 

4. " There is one God, and there is none 
other but He." Mark 12 : 32. 

5. " To us there is but one God, the 
Father, of whom are all things." 1 Cor. 8 : 6. 

6. " Thou art a God ready to pardon, 
gracious and merciful, and of great kind- 
ness." Nehemiah 9 : 17. 

7. " Love ye your enemies, and do good, 
and ye shall be the children of the High- 
est; for He is kind unto the unthankful, 
and the eviL Be ye therefore merciful, as 
your Father also is merciful." Luke 6 : 35 
and 36. 

8. " Behold, God is my salvation, I will 
trust, and not be afraid." Isaiah 12 : 2. 

9. " There is none good but one, that is 
God." Matt. 19 : 17. 

10. " He that built all things, is God." 
Hebrew 3 : 4. 



48 young friend's manual. 

11. " Christ, the power of God, and the 
wisdom of God." 1 Cor. 1 : 24. 

12. " Ye are not in the flesh, but in the 
spirit, if so be that the spirit of God dwell 
in you. Now, if any man have not the 
spirit of Christ, he is none of His." Ro- 
mans 8 : 9. 

7. Q. Do Friends, as a society, profess 
to be led and guided by the spirit of God, 
or spirit of Truth? 

A. Friends do not claim, exclusively 
for themselves, any privilege that may not 
be equally enjoyed by all mankind. But 
they prominently profess the doctrine that 
the high privilege of being led and guided 
by the spirit of Truth, or light of Christ, 
is graciously imparted to every member 
of the human family, and it is their abiding 
concern to urge upon all, faithful and de- 
voted obedience thereunto. 

8. Q. Is there Scripture evidence in 
support of this view ? 



YOUNG FRIEND'S MANUAL. 49 

A. The Scriptures are replete with tes- 
timony sustaining the views of Friends 
upon this point, some of which appears in 
the answer to the fourth question, and the 
following may be added : 

1. " Thus saith the Lord, thy Eedeemer, 
the Holy One of Israel : I am the Lord, 
thy God, which teacheth thee to profit, 
which leadeth thee by the way that thou 
shouldst go. Oh ! that thou hadst heark- 
ened to my commandments ; then had thy 
peace been as a river, and thy righteous- 
ness as the waves of the sea." Isaiah 48 : 
17, 18. 

2. "All thy children shall be taught of 
the Lord, and great shall be the peace of 
thy children." Isaiah 54 : 13. 

3. " Thine eyes shall see thy Teachers, 
and thine ears shall hear a Word behind 
thee, saying: ' This is the way, walk thou 
in it, 3 when thou wouldst turn to the right 

5 



50 YOUNG FRIEND'S MANUAL. 

hand, and when thou wouldst turn to the 
left." Isaiah 30 : 20, 21. 

4. " When the spirit of Truth is come, 
He will guide you into all truth." John 
16 : 13. 

5. "For this commandment which I 
command thee this day, is not hidden 
from thee, neither is it far off. It is not 
in heaven, that thou shouldst say : i Who 
shall go up for us to heaven, and bring it 
unto us, that we may hear it, and do it V 
neither is it beyond the sea, that thou 
shouldst say : c Who shall go over the sea 
for us, and bring it unto us, that we may 
hear it, and do it V but the Word is very 
nigh thee, in thy mouthy and in thy heart, 
that thou mayst do it." Deut. 30 : 11, 12, 
13, 14. 

9. Q. Why is it called the Word ? 

A. It is called the Word, because it in- 
telligibly communicates to our understanding 
or consciousness, and is said to speak to 



YOUNG FRIEND'S MANUAL. 51 

the spiritual ear, informing the attentive, 
obedient soul what to do, and what to 
leave undone. It is the Word of God, 
speaking to the soul by the language of 
impression, and making it clearly to un- 
derstand His will concerning it, and with 
the understanding thereof, graciously im- 
parting ability to perform every manifest- 
ed duty. This internal Word, therefore, 
is both Wisdom and Power, — the Wisdom 
of God and the Power of God, — " Christ 
in you, the hope of glory." Col. 1 : 27. 

10. Q. Why is it also called Light ? 

A. This inward Teacher is also called ' 
Light, because it shows man the truth, 
and the way in which he should walk; 
spiritually, and the things over which he 
might otherwise stumble; and it makes 
everything he needs to know, clearly man- 
ifest unto him. " Whatever doth make 
manifest is Light." Eph. 5 : 13. 

" In Him was life, and the life was the 



52 young friend's manual. 

light of men ? which lighteth every man 
that cometh into the world." John 1 : 4 
and 9. 

11. Q. Is not this the same as Con- 
science? 

A. The light within, or the illumina- 
tion of the spirit of God to the soul, is 
sometimes regarded to be the same as 
conscience; but this is not the case. Con- 
science is a monitor, to keep us faithful to 
our established convictions of duty, and to 
what we believe to be right, whether the 
ground of that belief be parental instruc- 
tion, education, or the manifestation of 
the Spirit of Truth. 

12. Q. How can this be illustrated ? 

A. To an individual who believes it to be 
wrong to eat meat on a particular day, to 
him it is wrong to do it; and, if he eats it, 
his conscience will reprove him ; not for 
his eating meat, but for his unfaithfulness 
to his convictions of .duty in regard to it; 



YOUNG FRIEND'S MANUAL. 53 

which unfaithfulness is more liable, by 
such deviation, to extend to matters of the 
highest moment. " To him that esteemeth 
anything to be unclean, to him it is un- 
clean." Romans 14 : 14. 

13. Q. How then can we distinguish 
between Conscience and the Light? 

A. Conscience admonishes us to be faith- 
ful to what we do know or believe ; the Light 
shows us new truths and duties, which we 
did not before see; so that, as humble 
and faithful obedience is abode in, and a 
living concern felt to do the whole mind 
and will of God, it will be shown that 
some things which we have been doing, 
and this without any reproof from con- 
science, we must do no longer; and that 
some things we have neglected, without 
reproof, we must now do. After this is 
shown, so as to bring clear conviction of 
duty to the mind, we can no longer do the 
one, or neglect the other, without an au- 

5* 



54 YOUNG FRIEND'S MANUAL. 

thoritative admonition of conscience, urg- 
ing us to faithfulness to our convictions of 
what is required of us. Now, that which 
thus makes new duties manifest to the 
understanding, is Light, the Life of Christ, 
or Spirit of God, acting upon the soul, and 
causing it to see what it did not see be- 
fore, a higher field of labor ; and to expe- 
rience, as it is faithful, an increase of 
strength and joy. 

14. Q. Is not the Light always the 
same, so as to show things as clearly at 
one time as at another ? 

A. The Light is always the same, but 
the perceptions of the soul become quick- 
ened by use ; and thus, by faithful regard 
and obedience to the illuminations re- 
ceived, we are guided into all Truth. It 
will not make all Truth manifest to the 
Soul at once, lest it be overwhelmed with 
the burden of duties ; but it will gradually 
disclose them, and lead it gently along, step 






YOUNG FRIEND'S MANUAL. 55 

by step, as it is humbly watchful and obe- 
dient. 

1. " I have many things to say unto 
you, but ye cannot bear them now." John 
16 : 12. 

2. " Thou hast been faithful over a few 
things, I will make thee ruler over many 
things." Matt. 25 : 14. 

3. " The path of the just is as a shining 
light, that shineth more and more unto 
the perfect day." Prov. 4 : 18. 

4. " The light of the moon shall be as 
the light of the sun; and the light of the 
sun shall be sevenfold, as the light of seven 
days." Isaiah 30 : 26. 

15. Q. How does this change arise? 

A. The change that thus arises is not in 
the light, but in the capacity and condi- 
tion of the soul for its reception, and to 
be impressed thereby, through attentive 
regard to its manifestations ; so that hum- 
ble and faithful obedience to that which 



56 young friend's manual. 

is shown, is the certain preparation to see 
further, and more clearly, and to expe- 
rience greater peace and joy. And this 
Light which shows our duties to us, is al- 
ways accompanied by a Power that will 
enable us to perform them. So good is 
the Holy One to His obedient children. 

16. Q. What is the consequence of dis- 
obedience to the admonitions of Con- 
science? 

A. By continued disobedience to the 
dictates of Conscience, the soul loses the 
Power of perceiving its manifestations, 
and gropes about in spiritual darkness 
and disquiet. 

17. Q. How can this be illustrated ? 

A. An alarm-clock in a chamber will 
continue to waken a person who is scru- 
pulously careful to heed its call, and even 
with increasing certainty, since the vigi- 
lance becomes more sensitive by repeti- 
tion ; but, if its summons be repeatedly 



YOUNG FRIEND'S MANUAL. 57 

disregarded, it will ultimately, although 
it performs its duty as faithfully as ever, 
fail to make any impression on the diso- 
bedient sleeper; so, if the admonition of 
Conscience and the voice of the Spirit be 
habitually disregarded, they cease to be 
heard, the soul becomes deaf and blind,* 
and separates itself from the " reproofs of 
instruction, which are the way of life." 
Prov. 6 : 23. 

1. "Jesus beheld the city of Jerusalem, 
and wept over it, saying : If thou hadst 
known the things which belong unto thy 
peace; but now they are hid from thine 
eyes." Luke 19 : 41, 42. 

2. "If thou wilt not hearken unto the 
voice of the Lord, thy God, thou shalt be 
smitten with madness and blindness, and 
astonishment of heart; and thou shalt 
grope at noonday, as the blind gropeth, 

* This beautiful illustration was suggested to me, 
by Edward Townsend, of Philadelphia. 



58 YOUNG friend's manual. 

in darkness ; and thou shalt not prosper 
in thy ways. 5 ' Deut. 28 : 15, 28, 29. 

3. "By hearing, ye shall hear and shall 
not understand; and seeing, ye shall see 
and shall not perceive ; for this people's 
heart has waxed gross, and their ears are 
dull of hearing, and their eyes they have 
closed." Matt 13 : 14, 15. 

This is the spiritual condition of the dis- 
obedient. 

18. Q. What does George Fox say of 
this Inward Light ? 

A. George Fox says : " "When the Lord 
God, and His Son Jesus Christ, sent me 
into the world to preach His everlasting 
Gospel and Kingdom, I was commanded 
to turn men to that Inward Light, Spirit, 
and Grace, by which all might know the 
way to God ; even that Divine Spirit that 
would lead into all Truth, and never de- 
ceive." " His theory, and that of his fol- 
lowers, was and is, that man, if he will, 



YOUNG FRIEND'S MANUAL. 59 

may have the immediate guidance of the 
Spirit of God; that inspiration is not a 
past fact, but a present reality."* 

19. Q. Is there any further support of 
this fundamental principle of the Society 
of Friends? 

A. The fundamental principle of the 
Society of Friends, that " a manifestation 
of the Spirit of God is graciously imparted 
to every rational soul, and is sufficient, if 
faithfully regarded and obeyed, to secure 
its salvation," is supported by what Rob- 
ert Barclay calls Right Reason, or the na- 
ture of the thing ; for it would in no wise 
harmonize with the acknowledged attri- 
butes of Deity, to leave any portion of His 
children, without a true and accessible 
Guide, in the midst of so many intricacies 
and besetments as they must necessarily 
encounter in this life; and especially when 
such awful consequences attach to the way 

* F. H. Hedge. 



60 YOUNG FRIEND^ MANUAL. 

in which they go ; nor to permit them to 
perish, eternally, from no fault of their 
own, but only because they do not possess 
what they have no means of obtaining. 

20. Q. Might not human agency be suf- 
ficient ? 

A. The merciful Father would not leave 
the awful consequences affecting the eter- 
nal interests of His children, to any instru- 
mentality that could possibly fail to perform 
its whole duty, as would be the case if left 
to any human agency. No, no. He per- 
forms this high and paternal office Him- 
self. He is " God over all, through all, 
and in all." " He will not give his glory 
to another, nor His praise to graven im- 
ages." He is intelligibly inviting all the 
children of men to come unto Him ; that is, 
to come unto the Spirit* and Power of 
Truth, Love, Purity, and Holiness, re- 
vealed in themselves. He is continually 
endeavoring to draw every soul by the 



YOUNG FRIEND'S MANUAL. 61 

tender cords of His love, nearer and nearer 
to Himself, in order that they may receive 
the joys of Heaven in this life. " Behold, 
the Kingdom of God is within you." Luke 
17 : 21. 

21. Q. Why is this called the fundamen- 
tal principle of Friends? 

A. This is called the fundamental prin- 
ciple of Friends, because it is the founda- 
tion upon which all their noble and im- 
portant religious testimonies rest. 

22. Q. Into what does obedience to this 
Principle lead ? 

A. Obedience to this Principle brings 
the soul into the Divine nature. Those 
who are " led by the Spirit of God," be- 
come " sons of God," " heirs of God, and 
joint heirs with Christ." All the thoughts, 
words, and actions of those who are under 
this Heavenly influence, will be in strict 
harmony with the pure Spirit by which 
they are governed, — the Spirit of Christ. 

6 



62 young friend's manual. 

"All old or selfish things will be done 
away, all things will become new, and all 
things of God/' because dictated by His 
Spirit. Thus is the whole law fulfilled in 
all the duties of life ; for " Love is the ful- 
filling of the Law/' and leads its possessor 
to observe the golden «*nle : " As ye would 
that men should do to you, do ye even so 
to them." Matt. 7 : 12. 

23. Q. What would be the practical re- 
sult of obedience to this Spirit, with man- 
kind? 

A. Under the influence of this Divine 
Spirit, there can be no war, no slavery, no 
oppression of any kind, no intemperance, 
no deception, no injustice, no impurity, 
no tale-bearing or detraction, no vanity, 
pride, ostentation, extravagance, nor any- 
thing that could hurt or destroy. 

It will hence be seen, that all the noble 
and precious testimonies of the Society of 
Friends, were the immediate outgrowth 



YOUNG FRIEND'S MANUAL. 63 

from the Divine life in the souls of our 
worthy predecessors, — those bright suns 
of the morning. 

24. Q. How are these testimonies to be 
maintained, as required by our discipline? 

A. These precious testimonies cannot 
be properly supported and maintained in 
our unregenerate wills and strength; but, 
in order that they may be faithfully, con- 
sistently, and efficiently borne, the sup- 
porters of them must be clothed with the 
same pure spirit from which they origin- 
ally sprung, so that they may be the out- 
growth from the Divine Life in our souls, 
as they were with our forefathers. Then 
they become, in reality, our testimonies, 
and can be supported in the life. 



CHAPTER IV. 

ON THE TEACHING OF THE SPIRIT. 

• 

1. Question. What do Friends mean by 
the Teaching of the Spirit ? 

Answer. A measure of the same Spirit 
is in us that was in Christ Jesus in the 
fulness. " Know ye not that Jesus Christ 
is in you, except ye be reprobates." 2 Cor. 
13 : 5. By humble obedience to this Spi- 
rit, we become Christ-like, and "are His," 
clothed with love, humility, meekness, 
faith, patience, charity, and obedience to 
the will of the Heavenly Father. Then, 
if any presentation to the thoughts or 
feelings, is not in entire harmony with this 
pure abiding Spirit, uneasiness and dis- 
comfort will be produced, and it will then 
be shown, as we are watchful and humble, 



YOUNG FRIEND'S MANUAL. 65 

what course will bring a return of peace. 
Thus does the Spirit teach, as a voice say- 
ing : " This is the way, walk thou in it 9 
when thou wouldst turn to the right hand, 
or when thou wouldst turn to the left," 
not spoken in words, but in the language 
of impression, which is clearly understood 
by the soul. 

2. Q. Can every one have this Guide ? 
A. It is the glorious privilege of all 

mankind, to secure this unspeakable bless- 
ing. To the truly faithful ones, this Di- 
vine Spirit, or Inward Teacher, will be a 
safe guide through life, in all things, — spir- 
ituals and temporals, — for it leads imme- 
diately to Godliness, and " Godliness is 
profitable unto all things, having the pro- 
mise of the life that now is, and of that 
which is to come." 1 Tim. 4 : 8. 

3. Q. How is it to be known when this 
Teacher speaks ? 

6* 



66 young friend's manual. 

A. In a watchful state of mind, without 
which there can be no spiritual progress, 
an abiding, staid serenity of feeling, at- 
tending and following any thought, word, 
or action, is its language speaking approv- 
ingly ; and a feeling of unsettlement, dis- 
quietude, doubt, and distress, is an admo- 
nitory reproof for something wrong. If 
properly heeded, it becomes one of the 
" reproofs of instruction " which guide to 
"the way of life." Prov. 6 : 23. 

" The work of righteousness shall be 
peace; and the effect of righteousness, 
quietness and assurance forever" Isaiah 32 : 
17. 

4. Q. Is every disturbance of the feel- 
ings a reproof? 

A. Every disturbance of the harmony 
of the moral feelings is not a reproof by 
any means ; but it is, always, a call to ex- 
amination and labor, either internally or 
externally. 



YOUNG FRIEND'S MANUAL. 67 

5. Q. When is it a call to internal la- 
bor? 

1. A. If the disturbance arises from 
something we have thought, said, or done 
wrong, it is a call to repentance, and to 
internal labor for greater spiritual purity 
and strength, to enable us to adhere, strict- 
ly, to what is right and holy on another 
occasion. As soon as this condition of 
heart is humbly and fervently craved, with 
an* earnest and determined purpose, as 
ability is afforded, to be more watchful 
and faithful in future, the harmony of the 
feelings is restored, attended by compo- 
sure and sweet peace. 

2. Also, when the sight or thought of 
some person, awakens in us a feeling of 
uneasiness, dislike, envy, or jealousy, the 
harmony of the moral feelings is disturbed, 
and we are called to internal labor, to re- 
move the roots of these disturbing ele- 
ments from the heart, and for the cultiva- 



68 young friend's manual. 

tion of greater humility, meekness, pa- 
tience, charity, and love, with a fervent 
aspiration to the Almighty, that He may 
" create in lis a clean heart, and renew a 
right spirit within us." Psalm 51 : 10. 
After such sincere and earnest engage- 
ment of soul, harmony and peace again 
return. 

6. Q. When is the disturbance of the 
feelings a call to external labor ? 

A. Whenever we see a person in diffi- 
culty, want, or suffering, and needing as- 
sistance, our feelings of kindness and be- 
nevolence, if in a healthy condition, are 
immediately awakened or disturbed, which 
is a call to us for labor, in order to render 
the needed assistance or relief; and when 
this is done, all is composed and peaceful 
again. Also, if it be found utterly imprac- 
ticable to render any assistance, or service, 
the harmony of the feelings again returns, 
with the tendering and healthful emotions 
of compassion and sympathy. 



YOUNG FRIEND'S MANUAL. 69 

" Keep thy heart with all diligence, 
for out of it are the issues of life." Prov. 
4:23. 

7. Q. Why is this called Life ? 

A. This is called Life, because it pos- 
sesses action and force, or vitality, and 
brings its possessor into a spiritual state of 
mind, as distinguished from the carnal or 
selfish mind. " To be carnally minded is 
death" (that is, insensibility of the feel- 
ings, and darkness of the understanding), 
" but to be spiritually minded is life and 
peace" (Romans 8 : 6), because the soul 
is in harmony with the Spirit of God. 

8. Q. What is needed in order to expe- 
rience these favors ? 

A. What is needed in order to expe- 
rience these great favors is, an earnest, 
heartfelt desire and longing for them, ac- 
companied by humble and devoted obe- 
dience to every manifestation of duty, 
and a strict inward watchfulness of the 



70 YOUNG FRIEND'S MANUAL. 

thoughts and feelings, whereby to gain 
experience and refined perception of the 
smallest whispers of the Inward Teacher, 
and to distinguish it from the "Voice of a 
Stranger." And then, to cherish an abid- 
ing faith, that this Inward Teacher, or 
Spirit of God, is ever consciously present, 
as both Wisdom and Pow T er, so that every 
duty it makes manifest, it will afford us 
ability to perform. 

" Blessed are they which do hunger 
and thirst after righteousness, for they 
shall be filled." Mark 13 : 37. 

" Watch ye, and pray, lest ye enter into 
temptation." Mark 14 : 38. 

9. Q. Would not this very much en- 
gross the thoughts ? 

A. After a little experience, the mind, in 
such spiritual engagement, seems scarce- 
ly to be occupied at all on the subject; 
Conscience, the faithful sentinel, being 
continually on the watch, to give instant 



YOUNG FRIEND'S MANUAL. 71 

warning, which it never fails to do to the 
obedient soul, of any irregularity, excess, 
volatility, insincerity, or departure from 
previous convictions of right, or of any- 
thing by which the Spirit is grieved, or 
the harmony of the moral feelings dis- 
turbed. We may thus, in spirit, even 
while we are attending to useful occupa- 
tions, obey the injunction : " Rejoice ever- 
more; pray without ceasing; in every- 
thing give thanks." 1 Thess. 5 : 16, 17, 18. 
Thus, while our hands are employed, our 
hearts may be in heaven. 
• 10. Q. Can there be any familiar illus- 
trations of this condition of mind ? 

A. 1. This condition of mind may be 
illustrated by the fact, that the conscious- 
ness of the presence of a person of dis- 
tinction, or of one whose love and respect 
we value and wish to retain, always keeps 
us " on our guard," and preserves us from 
any conduct that we think might impress 



72 young friend's manual. 

such person unfavorably towards us, al- 
though the mind is by no means contin- 
ually engrossed in thinking about him. 
By this interesting principle in the mental 
economy, if we truly love the Good Being, 
and sincerely desire Him to love us, we 
may have an abiding consciousness of His 
presence, and of His being witness to all 
we think, say, and do, in all our engage- 
ments, however closely occupied; which 
is a great means of preserving us in inno- 
cence and purity, and of imparting to us 
fortitude, patience, and resignation. 

2. As in travelling smoothly along a 
road in a carriage, the mind that is not 
regarding the motion, will still be instantly 
arrested when a sudden jolt or interrup- 
tion occurs : so, in our conduct, while all 
proceeds in harmony with our spiritual 
condition, and highest convictions, our feel- 
ings are peacefully tranquil; but they will 



YOUNG FRIEND'S MANUAL. 73 

be instantly disturbed, when anything of 
a different character occurs. 

11. Q. Would not this consciousness of 
the presence of the Good Being, tend to 
impress children with a premature, and 
almost gloomy thoughtfulness ? 

A. By no means; no more than dutiful 
children would be so impressed in the pres- 
ence of a kind and affectionate parent. 
If children are rightly taught, the Good 
Being, the Universal Father, will be asso- 
ciated in their minds with all that is kind, 
lovely, compassionate, good, and pure, as 
their true Friend and Protector, and only 
desiring, for their good, that they may obey 
His laws, and be preserved in innocence 
and purity, and thus be truly blessed; — 
that He requires them to give up nothing 
but what would injure them,, and make them 
ultimately unhappy, if retained or persevered 
in. Such views and feelings in regard to 

7 



74 YOUNG FRIEND'S MANUAL. 

our Heavenly Father, would cause the 
consciousness of His presence to be accom- 
panied by a sweet serenity, cheerfulness, 
and trust, that would fill the whole soul 
with heavenly enjoyment, and make the 
heart and countenance glad. 

" The way of the transgressor is hard," 
but " wisdom's ways are ways of pleasant- 
ness, and all her paths are peace." Pro v. 
3 : 17. 

"If our heart condemn us, God is 
greater than our heart, and knoweth all 
things. If our heart condemn us not, 
then have we confidence towards God ; 
and whatsoever -we ask, we receive of 
Him, because we keep His command- 
ments, and do those things which are 
pleasing in His sight." 1 John 3 : 21, 22, 
23. 



CHAPTER Y. 

OPINIONS OF THOSE NOT FRIENDS IN REGARD 
TO THE INDWELLING SPIRIT, ETC. 

1. Question. Do any who are not Friends 
entertain views similar to those of Friends? 

Answer. 1. Seneca, who was contempo- 
rary with Paul, says : " There dwells in 
us a Holy Spirit, who watches all our 
good, and all our evil deeds/ and who 
treats us according as we treat Him." 

2. Pythagoras, who died about 490 years 
before the Christian era, a virtuous philo- 
sopher of Italy, taught, that " Men ought 
to preserve their bodies from disease by 
temperance; their souls from ignorance 
by meditation; their will from vice by 
self-denial, and their country from war by 
justice; and that they should follow God ; 



76 young friend's manual. 

for the work of God is immortality — Eter- 
nal Life." 

3. Solon, one of the seven wise men of 
Greece, who died 558 years before the 
Christian era, said: " Observe honesty in 
thy conversation; seal words with silence; 
always speak the truth. Fly pleasure, for 
it will bring sorrow. Be arrogant to none ; 
be mild to those about thee. Meditate on 
serious things. Conform to reason, and, 
in all things, take counsel of God" 

4. Bias, another of "the wise men" of 
Greece, who flourished about 680 years be- 
fore Christ, counselled : " Undertake delib- 
erately, but then go through. Speak not 
hastily, lest thou sin. Hear much ; speak 
little and seasonably. Make profession of 
God everywhere ; and impute the good thou 
doest, not to thyself, but to the power of 
God." 

5. Socrates, who was martyred at the 
age of 70, about 400 years before Christ, 






YOUNG FRIEND'S MANUAL. 77 

taught as follows : " An upright man, and 
a happy man, are the same. To do good, 
is the best course of life. God needs noth- 
ing; and they that need least, and are 
contented therewith, come nearest to God. 
The only and best way to ivorship God, is 
to mind and obey whatsoever He commands. 
God is seen of the virtuous mind. By 
waiting upon Him, they are united to Him 
in purity and happiness." And he as- 
serted that God was always near him. 

6. Plato, that famous philosopher, who 
was disciple or scholar of Socrates, was 
grave and devoted to Divine things. He 
accustomed himself to religious contem- 
plations, and lived a virtuous life, always 
eyeing and obeying the Eternal Mind, 
which he called God, the Father of all 
things. He affirmed, that any one who 
lived in such obedience, would become 
like Him, and so joined with the Divinity. 
After a life devoted to virtue and philoso- 

1* 



78 young friend's manual. 

phy, he died at Athens, 348 years before 
Christ, aged 81 years. 

7. Thomas & Kempis, a Roman Catholic, 
who died in 1471, says : " Nothing does 
or can keep God out of the human soul, 
or hinder His holy union with it, but the 
desire of the heart turned from Hint*" 
And he records this solemn prayer : " Oh 
God! who art the Truth, make me one 
with Thee in everlasting love. I am often 
weary of reading, and weary of hearing ; 
in Thee alone is the sum of my desire. 
Let all teachers be silent; let the whole 
creation be dumb before Thee ; and do 
Thou only speak unto my soul."* 

8. Admiral Penn, William Penn's fa- 
ther, not long before his death, spoke as 
follows : " Son William, this troubles me, 
that I have offended a gracious God, that 
has followed me to this day. ! have a 
care of sin ! That is the sting, both of life 

* Imitation of Christ. 



YOUNG FRIEND'S MANUAL. 79 

and of death. Let nothing in this world 
tempt you to wrong your conscience." 
When near his close, he took leave of his 
son with a most composed countenance, 
and this expression : " Son William, if 
you and your friends keep to your plain 
way of preaching, and keep to your plain 
way of living, you will make an end of 
the priests to the end of the world. Live 
in love, and shun all manner of evil."* 

9. A recent writer says : " Unless the 
Spirit of God dwells in us, superstition may 
have an idol, conscience a law, and philo- 
sophy a name ; but the heart has no God." 
Also : " Whenever you feel yourselves 
prompted to any good work, to any act of 
kindness or self-denial, to any course of 
discipline or holy living, accept the im- 
pulse ; hasten to obey while the fire burns. 
It is God that speaks in these secret 
promptings. Harden not your hearts 

* " No Cross, no Crown." 



80 YOUNG FRIEND'S MANUAL. 

when you hear that voice. The spirit will 
leave you (that is, you will lose the power 
to hear it speak), if you refuse obedience; 
every warning disregarded, is a door closed 
against future progress. If you do not 
now the good which you can, the time will 
come, when you cannot do the good which 
you would."* 

Many additional examples to the same 
point are given in William Penn's " No 
Cross, no Crown," and also in " Clark- 
son's Portraiture of Quakerism," a work 
which every person should read who 
wishes to have a clear understanding of 
the principles, testimonies, and customs of 
Friends. 

* F. H. Hedge, in u Keason and Keligion." 



CHAPTER VI. 

THE NECESSITY OF CO-OPERATING WITH THE 
SPIRIT TO SECURE SALVATION. 

1. Question. The Scripture says (Eph. 
2 : 8) : " By grace are ye saved, through 
faith, and that not of yourselves ; it is the 
gift of God." What, then, have we to 
do? 

Answer. 1. " God resisteth the proud, but 
giveth grace unto the humble." Jas. 4 : 6. 
In the aboundings of His adorable love 
and mercy, He impresses upon every soul 
a consciousness of Himself, of His being 
present to it, and inspires it with a con- 
fidence and trust, or " faith" in Him; so 
that no people are known in the world, 
that do not possess some idea, though 
often a very vague one, of a Supreme 



82 YOUNG friend's manual. 

Ruler, and moral Governor, to whom they 
are responsible for their conduct. Pope, 
in the following lines, beautifully refers to 
the universality of the idea of a Supreme 
Being : 

" Father of all ! in every age, 
In every clime, adored, 
By saint, by savage, and by sage ! 
Jehovah, Jove, or Lord." 

2. To those who are favored with the 
recorded truths in the Scriptures, this faith 
becomes much more deeply and strongly 
impressed, so as to constitute an element 
of its life. Then, having this heartfelt 
confidence, or gift of faith, without which 
" it is impossible to please God," we have 
a work to perform ; for the Apostle says : 
" Add to your faith, virtue; and to virtue, 
knowledge; and to knowledge, temper- 
ance; and to temperance, patience ; and 
to patience, Godliness ; and to Godliness, 
brotherly kindness; and to brotherly kind- 



— 



YOUNG FRIEND'S MANUAL. 83 

ness, charity :" 2 Peter 1 : 5, 6, 7, all im- 
plying labor for us to do. He then adds: 
" If these things be in you, and abound, 
they make you, that ye shall be neither 
barren nor unfruitful in the knowledge of 
our Lord Jesus Christ." Ibid. 8. 

2. Q. What other texts of Scripture 
show the necessity of labor on our part ? 

A. 1. "Wash you, make you clean; put 
away the evil of your doing from before 
mine eyes; cease to do evil; learn to do 
well; seek judgment; relieve the oppressed; 
judge the fatherless; plead for the widow. 
Come now, and let us reason together, saith 
the Lord: Though your sins be as scarlet, 
they shall be as white as snow; though 
they be red, like crimson, they shall be as 
wool." Isaiah 1 : 16, 17, 18. 

2. " Awake thou that sleepest, and arise 
from the dead (the state of the carnal mind), 
and Christ shall give thee light," shall ren- 
der thee spiritually minded. Eph. 5 : 14. 



84 young friend's manual. 

" To be carnally minded, is death; but to 
be spiritually minded, is life and peace." 
Romans 8 : 6. 

3. " Ask, and it shall be given you; seek, 
and ye shall find; knock, and it shall be 
opened unto you. For every one that 
asketh, receiveth; and he that seeketh, 
findeth; and to him that knocketh, it shall 
be opened." Matt. 7 : 7, 8. 

All these texts, and many more that 
.<30uld be adduced to the same point, show 
<the necessity of labor, and that continuous, on 
our part. We can no more reasonably 
look for a supply of spiritual food, to sus- 
tain the soul, without labor, than for a sup- 
ply of outward food to sustain the body, 
without labor. And, as God is just, what- 
ever He requires of us, or commands us 
to do, He gives us ability to perform. 

3. Q. What, then, is the condition in 
-which we are placed in this respect ? 

A. The Good Being invites all to come 



YOUNG FRIEND'S MANUAL. 85 

unto Him and be saved, and is ever ready 
to help and bless their endeavors; but He 
compels none. He created us free to choose, 
and He leaves us free. The great work 
we are called to, is, the voluntary surren- 
dering of our wills to the Divine will, and 
to obey Him in all things. Then, when 
the will is wholly subjected to the Divine 
will, God reigns in such soul ; and where 
He reigns, there is heaven, and there is 

joy. 

4. Q. Are there any Scripture texts in 
confirmation of these truths ? 

A. "Behold the Kingdom of God is 
within you." Luke 17 : 21. " Work out 
your soul's salvation with fear and trem- 
bling: for it is God which worketh in 
you, both, to will, and to do, of His good 
pleasure." Philip. 2: 12, 13. 

5. Q. How is this explained? 

A. When our wills are brought into en- 
tire subjection and obedience to the will 

8 



86 young friend's manual. 

of God, His will is our will; and there is 
but one will, and that is the will of God; 
so that it is His will that works in us, " to 
do of His good pleasure." In this resigned 
condition of soul, He is to us our all in all, 
wisdom and power, light and strength. 

6. Q. What truths appear to be mani- 
fest in the Divine economy in respect to 
man's salvation ? 

A. In the economy of Divine Provi- 
dence, in His dealings with His rational 
creatures, two important Truths appear to 
be strikingly manifest : 

1. That all who humbly and faithfully 
seek salvation, shall find it. 

2. That none are saved against their 
wills, or without laboring to that end, ac- 
cording to -the light afforded. In order 
to be saved, they must will and desire to 
come unto G-od. They must ask, in order 
to receive. They must seek, in order to 
fipd. They must knock, in order that the 



YOUNG FRIEND'S MANUAL. 87 

door of the Kingdom may be opened unto 
them. They must "awake and- rise from 
the dead" in order to receive the Light of 
Christ. 

" Oh ! Jerusalem, Jerusalem ! how oft- 
en would I have gathered thy children to- 
gether, as a hen gathereth her chickens 
under her wings, and ye would not" Matt. 
23 : 37. 

They " would not." Their wills resisted 
the wisdom and power of God to gather 
them into the Heavenly enclosure. And 
it is the same in all time. If any souls are 
not gathered, it is because they will not be. 
They hear, but will not obey. Their wills 
resist the wisdom and power of God, and 
oppose the invitations of Divine love to 
come unto Him and be saved. 

" The harvest is passed, the summer is 
ended, and we are not saved." Jer. 8: 20. 

7. Q. How must we ask, in order to re- 
ceive ? 



88 young friend's manual. 

A. It is not sufficient to put a request 
or petition in words, in order to receive. 
We must ask with the Spirit. The soul 
must feel a pressing, deep want, or craving, 
for that which it aspires after ; and this feel- 
ing must be accompanied by an abiding 
conviction, that the GTood Being is con- 
scious of our wants, and is able and will- 
ing to supply it, if this is best for us : 
which conviction is faith. Then, as we 
abide in an humble, resigned state, any 
petition that the soul is thus strengthened 
to offer in an unwavering harmony of con- 
sciousness, will accord with the Divine 
mind concerning us, and what is thus 
asked for, will be granted. This is true 
prayer. 

" If any of you lack wisdom, let him 
ask of God, that giveth to all men liber- 
ally, and upbraideth not, and it shall be 
given hint." James 1:5. 



YOUNG FRIEND'S MANUAL. 89 

" Ye ask and receive not, because ye ask 
amiss" James 4 : 3. 

" We know not what we should pray for 
as we -ought; but the Spirit itself maketh 
intercession for us, with groanings that 
cannot be uttered." Romans 8 : 26. 
. " What things soever ye desire when ye 
pray, believe that ye receive them, and ye shall 
receive them" Mark 11 : 24. 



8* 



CHAPTER VII. 

CAUTIONS TO THE SPIRITUAL TRAVELLER. 

1. Question. Are there any cautions 
which it would be important to the spir- 
itual traveller to observe ? 

Answer. When the will of the Good 
Being is clearly understood on any point, 
so as to bring settled conviction to the 
mind, it is very important never after- 
wards to let in the least doubt upon the 
subject, or make inquiry again. Every 
care may be taken, at first, to know the 
mind of God, as with Gideon, when he 
desired, if God would save Israel by his 
hand, there might be " dew on the fleece 
only, and it be dry on all the earth be- 
side;" and when this was answered ac- 
cording to his request, he desired further 



YOUNG FRIEND'S MANUAL. 91 

confirmation, his mind not being fully 
settled, and he said to the Lord, " Let me 
prove, I pray Thee, but this onee with the 
fleece; let it now be dry only upon the 
fleece, and upon all the ground, let there 
be dew," and his request was again grant- 
ed: " God did so that night: for it was 
dry upon the fleece only, and there was 
dew on all the ground/' which settled his 
mind. Judges 6 : 36, 37, 38, 39, 40. 

But, after such care is taken, or on in- 
quiry of any kind to know the will of 
God, an answer is received which brings 
conviction to the mind, then, beware, 
strictly, of letting in the least doubt, or of 
making further inquiry. If the Lord says 
yea to-day, He says yea forever. If He 
says nay to-day, He says nay for all time. 
" With Him is no variableness, neither 
shadow of turning." James 1 : 17. 

After having known the Father's will, 
another inquiry could arise only from a 



92 young friend's manual. 

desire to have an answer different from 
the one formerly given; thus showing 
that we are not satisfied with the Lord's 
will ; in which case we are in a condition 
to interpret the answer in accordance with 
our desire, and to our hurt or destruction. 

2. Q. Is there anything in Scripture to 
illustrate this danger ? 

A. This danger is strikingly illustrated 
by the history of Balaam. When King 
Balak sent messengers to Balaam to come 
and curse Israel, Balaam inquired of the 
Lord : " And God said unto Balaam, Thou 
shall nolgo;" and Balaam returned answer 
to the messengers, " The Lord refuseth to 
give me leave to go," showing that he 
understood the will of the Lord, clearly. 
When Balak received this answer by the 
messengers on their return, he sent to 
Balaam, "yet again, Princes, more and 
more honorable," with promises to pro- 
mote Balaam, " unto very great honor," 



YOUNG FRIEND'S MANUAL. 93 

if he would come and curse Israel. Then 
was his time of temptation, which proved 
too strong for him. Instead of returning 
the answer of the Lord, which he had re- 
ceived, and which is yea and amen for- 
ever, " Balaam said unto the servants of 
Balak, tarry here this night, that I may 
know what the Lord will say to me more." 
And, as the Lord speaks always by the 
language of impression, His Spirit acting 
upon the soul, Balaam's condition of heart 
caused him to interpret the answer to his 
inquiry, in accordance with his desire. 
" And God came unto Balaam in the 
night, and said unto him, If the men call 
to thee, go with them." "And Balaam 
rose up in the morning, and saddled his 
ass, and went with the Princes of Moab. 
And God's anger was kindled because he 
went: And the angel of the Lord stood 
in the way, as an adversary against him," 
proving that God had not told him to 



94 young friend's manual. 

go, but that, through his desire to do so, 
he had misinterpreted the impression. 
" Then the Lord opened the eyes of Ba- 
laam, and he saw the Angel of the Lord 
standing in the way, and his sword drawn 
in his hands." "And Balaam said unto 
the angel of the Lord, I have sinned." 
His sin consisted in his not regarding the 
convictions first received, as the unchange- 
able will of God. Many spiritually-minded 
people are entangled in this same snare. 
Eead chapters 22, 23, and 24 of Numbers, 
which are. beautiful and instructive. 

Balaam's integrity of purpose, how- 
ever, in that he " said to the servants of 
Balak, if Balak would give me his house 
full of silver and gold, I cannot go beyond 
the word of the Lord my God, to do less 
or more," and that the interpreted per- 
mission to go with them, was accompa- 
nied by the Lord's injunction, "yet the 
word that I shall say unto thee, that shalt 



YOUNG FRIEND'S MANUAL. 95 

thou do/' was accepted to his preserva- 
tion, notwithstanding his disobedience 
and unfaithfulness on one point. Integ- 
rity of purpose is always blessed, although 
the attentive miiid will sometimes find 
afterwards, that the act performed in con- 
formity to such purpose, has not been in- 
herently right, and did not bring that per- 
manent " peace " which is the " effect of 
righteousness." 

3. Q. Is there any other Scripture ex- 
ample to the same point ? 

A> A similar example is recorded in 1 
Kings, chap. 13, which read, where "a 
man of God," who came out of Judah to 
Bethel, to cry against the altar, and was un- 
derstandingly " charged by the Word of the 
Lord," to " eat no bread, nor drink water, 
nor return again by the same way that he 
came," was beguiled by an old prophet to 
turn aside, and eat, and drink, and was 
destroyed for his disobedience, and un- 



96 young* friend's manual. 

faithfulness in not understanding, prophet 
as he was, that the word and purpose of the 
Almighty, cannot change. 

" The word of the Lord endureth for- 
ever." 1 Peter 1 : 25. 

4. Q. The Scripture text quoted in re- 
gard to Balaam, says, " God's anger was 
kindled." Can God get angry? 

A. No, " God is love," 1 John 4 : 16, 
and therefore can never feel anger to- 
wards His creatures, even as a loving and 
good father could not have such feeling 
towards a tender infant in its mother's 
arms. The expression must have been 
used by the Scripture author, from the 
misinterpretation of the received impres- 
sion. " God is a Spirit," and He speaks 
to His creatures, not by a voice of words, 
but by the language of impression upon the 
soul. Now, where there is a violation of the 
known will, and positive command of the 
Most High, as in the case of Balaam, a 



YOUNG FRIEND'S MANUAL. 97 

feeling of darkness, distress, and intense 
spiritual suffering ensues, which, under 
a consciousness of our disobedience, is 
interpreted as arising from the displeas- 
ure or anger of God ; whereas, it is the 
consequence of the separation of the 
soul from the harmony of His Holy pres- 
ence. The soul is thus separated from a 
state of happiness, in the same way that 
our first parents were, by wilful disobedi- 
ence to a known command of God. And, it 
is in love and mercy, not anger, that this 
feeling of distress follows disobedience, 
in order to induce, by the misery that is 
experienced, a departure from those ways 
that produce suffering, and in humble re- 
pentance, a return to obedience to the 
manifested will of God, who will receive 
the returning, repentant one, with the em- 
braces of His love. 

5. Q. Are there any other cautions 
needed? 

9 



98 young friend's manual. 

A. Yes, there are several. A great cau- 
tion is needed that we be not over-anxious 
to attain some end, and desire the Lord to 
go with us, in our way, instead of our being 
willing to go with Him, in His way. The 
language of our heart should always be, 
"Lord not as J will, but as Thou wiliest, 
for I know what thou wiliest is best for 
me." 

6. Q. Is there any illustration of the 
need of this caution in Scripture ? 

A. This is illustrated in the history 
given of Jepthah, Judges 11, where " he 
vowed a vow unto the Lord," that if the 
Lord would do as Jepthah desired, he 
would offer up for a burnt offering "what- 
soever came forth from his house to meet 
him on his return." And when he had 
accomplished what he had desired, and 
came unto his house, behold his daughter 
came 9 out to meet him, and she was his 
only child. " And when he saw her, 



YOUNG FRIEND'S MANUAL. 99 

he rent his clothes, and said, Alas! my 
daughter! thou hast brought me very 
low; for I have opened my mouth to the 
Lord, and cannot go back." And " he 
did with her according to the vow which 
he had vowed." 

7. Q. What is another caution ? 

A. When the soul has experienced the 
aboundings of Divine love and favor, 
great care is particularly needed to remain 
humble and watchful. 

8. Q. What illustration may be given 
of this from Scripture ? 

A. This is illustrated in what is record- 
ed of Peter in the 16th chapter of Matthew. 
When the disciples were queried of by the 
Blessed Jesus, "Whom say ye that I am?" 
Peter answered, "Thou art the Christ, 
the Son of the Living God." " And Jesus 
answered and said unto him, Blessed art 
thou, Simon Barjona: for flesh and blood 
hath not revealed it unto thee, but my 



100 YOUNG FRIEND'S MANUAL. 

Father which is in Heaven." What high 
commendation and evidence of Divine fa- 
vor did Peter thus receive, and in pres- 
ence of his fellow disciples. 

But Peter not keeping on the guard, 
appears not to have continued sufficiently 
humble and watchful; for, very soon after, 
when Jesus was showing "His desciples 
that he must go into Jerusalem, and suf- 
fer many things of the elders, and chief 
priests, and scrlfees, and be killed, and be 
raised again the third day," "Peter took 
Him, and began to rebuke Him, saying, Be 
it far from Thee, Lord ; this shall not hap- 
pen unto Thee." "But Jesus turned and 
said unto Peter, Get thee behind me, Satan: 
thou art an offence unto me; for thou savor- 
est not the things that be of God, but 
those that be of men." "What a severe 
rebuke, after such high previous com- 
mendation and favor ! showing the neces- 
sity of being continually on the watch; and 



YOUNG FRIEND'S MANUAL. 101 

the necessity for this is never greater, than 
just after we have been most favored. 

9. Q. Is there an additional practical 
caution ? 

A. Yes, when we have once received 
faith in the Divine Power, which faith is 
the gift of God, great caution is needed 
that we hold our faith fast, and do not let 
fear or doubt enter. If fear or doubt en- 
ters afterwards, it is from culpable neglect 
or weakness in ourselves. 

10. Q. How is this condition illustrated? 
A. This condition is illustrated by what 

is stated in the 14th chapter of Matthew, 
when the disciples saw Jesus at night, 
" walking on the sea," and " they were 
troubled," and " cried out for fear." But 
" Jesus said unto them, It is 7, be not 
afraid." "And Peter answered Him, and 
said : Lord, if it be Thou, bid me come to 
Thee on the water. And He said, Come. 
And when Peter was come down out of 

9* 



102 YOUNG FRIEND'S MANUAL. 

the ship, he walked on the water, to go to 
Jesus. But, when he saw the wind boister- 
ous, he was afraid; and, beginning to sink, 
he cried, saying, Lord, save me. And 
immediately, Jesus stretched forth His 
hand, and caught him, and said unto him: 
Oh, thou of little faith ! wherefore didst thou 
doubt" The reprimand was incurred by 
Peter's looking about, seeing the "wind bois- 
terous," and becoming " afraid," instead 
of keeping his eye steadily fixed upon 
Him that called him, with unwavering 
faith in His goodness and power. Many 
of the Lord's servants are overtaken by 
this weakness. 



CHAPTER VIII. • 

PRACTICAL EFFECT OF THE DOCTRINES OF 

FRIENDS — PRIMITIVE CHRISTIANITY — 

CREED. 

1. Question. What do the doctrines of 
Friends constitute, when faithfully main- 
tained ? 

Answer. The doctrines of Friends, when 
faithfully maintained, embrace and enjoin 
all the duties of life, first to God, and then 
to our fellow-creatures. They inculcate 
the fatherhood of God, and the brother- 
hood of man — of all mankind. They require 
that we be clothed with love, kindness, 
charity, truth, and justice, as practical vir- 
tues, in all our intercourse with our fellow 
creatures, in obedience to the Divine law 
written upon the heart. With those who 
are governed by such principles, there can 



104 YOUNG FRIEND'S MANUAL. 

be no war, no slavery, no oppression of 
any kind, no tale-bearing or detraction, 
no deception, no injustice, but all would 
be regulated by the Golden Rule: "All 
things whatsoever ye would that men 
should do to you, do ye even so to them." 
Matt. 7: 12. 

These they believe to be the principles 
of primitive Christianity. 

2. Q. What is meant by primitive Chris- 
tianity ? 

A. Primitive Christianity, as its name 
implies, is the religion of Christ and His 
immediate followers; and its sublime tenets 
are embodied in the incomparable "Ser- 
mon on the Mount," in chapters 5, 6, and 
7 of Matthew, which read : Friends believe, 
that when mankind are obedient to the 
Spirit of God, operating upon their hearts, 
and enlightening their understandings, 
they are brought, in all time, into the same 
'primitive spiritual worship of God y and the 



YOUNG FRIEND'S MANUAL. 105 

same unselfish, charitable, Christian prac- 
tices towards their fellow-creatures. 

3. Q. What is a creed ? 

A. A creed is a brief summary or 
statement of religious belief; or a form of 
words in which the articles of professed 
faith are comprehended. Hence it is some- 
times called a " Confession of Faith." A 
creed is drawn up by persons of high au- 
thority among those by whom it is pro- 
fessed. 

4. Q. What is the object of a creed? 
A. The object of a creed, is to secure 

uniformity of religious belief among the 
members of the sect which has adopted it, 
and a belief in conformity with the creed, 
is a test of "orthodoxy," or soundness of 
faith. Any departure from the creed in 
opinion, is called "heresy " and those who 
thus depart, are denominated heretics. 

5. Q. Do creeds effect the object pro- 
posed to be secured by them ? 



106 YOUNG FRIEND'S MANUAL. 

A. They do not, and this is well for 
society. For, mairy times, some of the 
members of a sect are much more ad- 
vanced in spiritual things than their 
creed. These burst through the restricted 
boundaries of their creeds, into direct 
communion with God, and learn of Hirn, 
immediately, who "teacheth as never man 
taught." Hence, true, devout, pure, and 
holy persons and worshippers, are to be 
found among all sects. 

6. Q. What creed or confession of faith 
had the primitive Church? 

A. The primitive Church had no writ- 
ten creed, or confession of faith, but all 
were directed to, or depended upon, the 
manifestation of the Divine life, or spirit 
of truth, in the soul, as that which would 
lead into all truth. 

7. Q. What are the evidences of the 
teaching of the Spirit? 

A. "By their fruits ye shall know them," 



YOUNG FRIEND'S MANUAL. 107 

and the teachings of the Spirit, bear "the 
fruits of the spirit, which are love, joy, 
peace, long suffering, gentleness, goodness, 
faith, meekness, temperance; agaiustsuch 
there is no law/' Gal. 5 : 22, 23. 

8. Q. How was the true Christian Church 
in the apostolic days, distinguished ? 

JL. The true Christian Church in the 
apostolic age, was distinguished by the 
following characteristics : 

1. A pure, spiritual worship. 

2. A free Gospel ministry. 

3. Religious liberty. 

4. A testimony against war and oppres- 
sion. 

5. A testimony against oaths. 

6. A testimony against vain fashions, 
corrupting amusements, and flattering 
titles.* 

* Janney's History of Friends, vol. i, page 21. 



108 YOUNG FRIEND'S MANUAL. 

All these characteristics of the true 
Christian Church, in the apostolic age, 
are cardinal principles and testimonies of 
the Society of Friends. 



CHAPTER IX. 

WORSHIP — BAPTISM AND OTHER ORDINANCES 

— THE MINISTRY — SCRIPTURES — 

ORIGINAL SIN. 

1. Question. What is pure spiritual 
worship ? 

Answer. Pure spiritual worship, con- 
sists in striving to be pleasing to God, 
by becoming assimilated to His nature, 
through the operation of His Holy Spirit, 
and obedience to His manifested will. It 
is entirely irrespective of creeds, sects, ex- 
ternal forms and ceremonies, or a peculiar 
profession of religious belief; but is the 
same in all. " God is a Spirit, and they 
that worship Him, must worship Him in 
spirit and in truth/' John 4 : 24. " God is 
not worshipped with men's hands as though 
He needed anything, seeing that He giveth 

10 



110 . YOUNG FRIEND'S MANUAL. 

to all, life, and breath, and all things." 
Acts 17: 25. 

2. Q. Who are the true worshippers? 
A. Every earnest engagement of the 

soul to endeavor to please God, by becom- 
ing practically clothed with the spirit of 
love, kindness, charity, patience, resigna- 
tion, fortitude, truth, purity, and holiness, 
and living in perfect obedience to His 
manifested will in all things, is an act of 
spiritual worship, pleasing and acceptable 
to God; and those who are thus engaged, 
are true worshippers, " in spirit and in 
truth," " such as the Father seeketh to 
worship Him." John 4 : 23. 

3. Q. What do Friends think of what 
are called the ordinances ? 

A. Friends do not believe the ordin- 
ances, as they are called, to be essential to 
salvation, as many Christian professors ap- 
pear to do. They believe that the great 
work of righteousness, is to purify, and 



YOUNG FRIEND'S MANUAL. Ill 

• 

cleanse the heart ; and that nothing but the 
operation of the spirit and power of God 
immediately upon the soul, can quicken 
it, strengthen it, purify it, and bring it into 
His holy nature, and render it pleasing 
and acceptable to Him. Hence, they see 
a danger, of seekers after truth, being led 
to depend upon these outward ordinances, 
to do for them, what, in their nature, they 
cannot do : that is, to purify the soul, and 
render it acceptable to God. 

4. Q. What do Friends regard as the 
true baptism ? 

A. Friends believe that the true bap- 
tism, is the baptism of the Holy Spirit; 
cleansing the soul from every defilement, 
and bringing it into the Divine nature. " I 
indeed have baptized you with water ; but 
He shall baptize you with the Holy Ghost," 
or Holy Spirit. Mark 1 : 8. 

" There is one body, and one spirit, one 
Lord, one faith, one baptism, one God 



112 YOUNG FRIEND'S MANUAL. 

and Father of all, who is above all, and 
through all, and in you all." Eph. 4 : 4, 
5, 6. 

5. Q. What do Friends think is the true 
bread? 

A. Friends regard the expression 
" Bread," as a beautiful figure of that 
which will nourish and strengthen the 
soul, as outward bread does the body, and 
that the Holy Spirit, is " the Bread which 
cometh clown from Heaven," "and nour- 
isheth the soul unto eternal life." 

6. Q. What do Friends think is the true 
wine? 

A. Friends regard the true wine, as of 
a corresponding spiritual nature, the in- 
flowings of the Father's love, which in- 
spires and animates the soul. 

7. Q. Where is the place for the true 
worship of God ? 

A. God is everywhere present; and 
wherever there is a human soul, there is a 



I 

YOUNG FRIEND'S MANUAL. 113 

place of true worship : — a place where the 
soul can turn to God, with earnest desires 
to love, serve, and please Him, and can 
breathe forth aspirations for His help and 
protection. And, through His adorable 
love and mercy, He leaves an avenue 
open, by which every soul can both com- 
municate with Him, and receive the sweet 
incomes of His love ; so that, while our 
hands are employed by the daily avoca- 
tions of life, in the house or in the field, 
our hearts may be acceptably worshipping 
God, and enjoying the comforting influence 
of His holy presence. "Kejoice evermore, 
pray without ceasing, and in everything 
give thanks." Heb. 5 : 16, 17, 18. 

8. Q. What, then, is the object of meet- 
ing together for Divine worship ? 

A. The Good Being — the Father of all 
— in the infinitude of His love and wis- 
dom, created us social beings, and " as 
iron sharpeneth iron, so a man sharpeneth 



114 YOUNG FRIEND S MANUAL. 

the countenance of his friend." Prov. 17 : 
17. Also, as the Spirit of God operates 
upon the soul, it sometimes seems, when 
an assembly is gathered, to flow from 
heart to heart, baptizing all in love; so 
that, a stronger and sweeter spiritual in- 
fluence is felt, from the sympathetic com- 
mingling; and a greater expansion of 
heart, and flow of the affections, are ex- 
perienced, by direct communication with 
other members of the community in which 
we live, and more immediate intercourse 
with objects of our love. 

It is, also, the experience of all the de- 
voted servants of the Most High, that the 
nearer they are brought into communion 
with God, and to realize His presence, the 
more ardent, deep, and consoling are their 
love and confidence; so, the more nearly 
the seeking ones are brought into fellow- 
ship with those under like concern, the 
stronger will be the mutual feeling of in- 



YOUNG FRIEND'S MANUAL. 115 

terest and affection, and of consequence, 
the more their hearts will be brought into 
the Divine Nature, which is the great ob- 
ject to be attained by worship. 

"Let us hold fast the profession of our 
faith, without wavering;" " let us consider 
one another, to provoke (that is, call 
forth), unto love, and to good works ; not 
forsakiug the assembling of ourselves to- 
gether, as the manner of some is." Heb. 
10: 23, 24, and 25. 

9. Q. How can we draw near to God ? 

A. God is a Spirit, and is everywhere 
present; and drawing near Him, is not 
in place, but in spiritual condition. " God 
is love; and he that dwelleth in love, 
dwelleth in God, and God in him." 1 John 
4 : 16. Hence, we draw near unto God, 
by becoming godlike, — pure and holy; — 
by humbly turning our minds to Him, 
with earnest desires to love, serve, and 
please Him ; and of course, refraining from 



116 YOUNG FRIEND'S MANUAL. 

doing everything that we think is wrong. 
Doing what we believe to be wrong, is a 
sin. " Sin is a transgression of the law." 
1 John 3:4. " To him that esteemeth 
anything to be unclean, to him, it is un- 
clean." Romans 14: 14. 

10. Q. Is there Scripture evidence that 
we thus draw near to God? 

A. "Your iniquities have separated be- 
tween you and your God, and your sins 
have hid His face from you." Isaiah 49 : 2. 
Hence, as sin and iniquity are put away, 
we are no longer separated, and draw near 
to God. 

" Wash you, make you clean, put away 
the evil of your doing from before mine 
eyes, cease to do evil, learn to do well, 
seek judgment, relieve the oppressed, 
judge the fatherless, plead for the widow. 
Come now, and let us reason together, saith 
the Lord." Isaiah 1 : 16, 17, and 18. 

All being now removed that separated 
them from God, they are brought near to 



YOUNG FRIEND'S MANUAL. 117 

Him. "Come note, let us reason together, 
saith the Lord." 

"Let the wicked forsake his way, and 
the unrighteous man his thoughts, and let 
him return unto the Lord, and He will have 
mercy upon him ; and to our God, for He 
will abundantly pardon." Isaiah 45 : 7. 

11. Q. Have we ability to obey these 
injunctions? 

A. God is just; and hence, everything 
that it is our duty to do, — every injunction, 
or command He lays upon us, — He gives 
us ability to perform. To the humble, 
willing, obedient soul, He is, ever, both 
Wisdom and Power, enlightening the un- 
derstanding, and through the influence of 
His Holy Spirit, giving strength to fulfil 
all His gracious purposes. 

12. Q. What do Friends believe in re- 
gard to the ministry ? 

A. Friends believe that true gospel 
ministry, can proceed from those, only, 



118 YOUNG FRIEND'S MANUAL. 

who have received an especial gift for that 4 
purpose, and are humbly and meekly 
clothed with the Spirit of Christ; and 
that no outward instruction or learning, 
can impart the qualification, or is essential 
to its exercise. Also, that the Gospel 
must be free. As the blessed Jesus en- 
joined. "Freely ye have received, freely 
give." Matt. 10 : 8. 

Moreover, Friends do not regard vocal 
ministry to be absolutely necessary in a 
meeting for worship, some of the most 
precious and favored meetings, being those 
held in outward silence, where those pres- 
ent, solemnly gather to the Fountain of 
Life in their own hearts, and receive in- 
struction immediately from the Inward 
Teacher, who condescends to teach His 
people Himself, and teaches as never man 
taught. " We need not that any man teach 
us, but as the same anointing teacheth us 



YOUNG FRIEND'S MANUAL. 119 

of all things, and is truth, and is no lie." 
1 John 2 : 27. 

" Thus saith the Lord, thy Eedeemer, 
the Holy One of Israel, I am the Lord, 
thy God, which teacheth thee to profit, 
which leadeth thee by the way which thou 
shouldst go." Isaiah 48 : 17. 

13. Q. What then is the benefit of vocal 
ministry ? 

A. Preaching, or instrumental means, 
is useful, in stirring up the pure mind by 
way of remembrance, in drawing attention 
to the reality and sufficiency of the in- 
ward teacher, and in encouraging and 
urging, careful attention, and faithful obe- 
dience, to all its manifestations, so as not 
to grieve or quench the spirit. The in- 
fluence of a devoted soul, powerfully acted 
upon by the Spirit of God, acts on sur- 
rounding souls like a strong magnet among 
smaller ones, and constitutes the great 
element and efficiency in Friends' preach- 



120 YOUNG FRIEND'S MANUAL. 

ing. And the effect of this is frequently 
the most marked, in instruments of few 
educational advantages. 

14. Q. What preaching is most effec- 
tual? 

A. Preaching, in order to go to the soul, 
must proceed from the soul. If it proceeds 
from the head, or mere intellect, of the 
speaker, if will stop in the head of the 
hearer, and not reach the heart, or spiritual 
life. The true Gospel can proceed, only, 
from the overflowing of the Divine life in 
the soul of the speaker, the stream of which 
proceeds, to refresh, cleanse, strengthen, 
and comfort those within its influence. 
And when the souls of the congregation 
are turned to God, the work of the instru- 
ment is ended. 

15. Q. If there is no preaching, how is 
the mind to be occupied in meeting ? 

A. Each individual who is concerned 
for his eternal interests, knows his own 



YOUNG FRIEND^ MANUAL. 121 

deficiencies, besetments, and wants. A 
sense of these, accompanied by a full be- 
lief that the Searcher of Hearts, the true 
Teacher, is present to the soul, in order to 
help and to bless, brings the heart into 
a tender, teachable state, in which it will 
be clearly shown what will make for peace, 
and establish in righteousness. A mind 
under such concern and engagement, will 
find full and profitable occupation, during 
the time of a meeting ; and although not a 
word may be spoken, it will experience a 
comfort, and a renewal of spiritual strength. 

16. Q. Is there any suggestion that 
might aid a young person in getting the 
mind gathered in meeting, and performing 
acceptable worship ? fc 

A. The first requisite, is, an earnest, 
heartfelt desire to love, please, and serve 
God. Then, endeavor to let aspirations 
arise from the heart somewhat to the 
effect : " Create in me a clean heart, oh 

11 






122 YOUNG friend's manual. 

God ! and renew a right spirit within me. 
"Wash me, and purify me, that I may be 
clean. Only show me thy will with clear- 
ness, and lead me in the way in ♦which 
Thou wouldst have me to go, and I will try 
to obey whatsoever Thou commanclest, 
and to bear, w T ith patience and resignation, 
whatsoever Thou seest meet to impose; 
for I feel assured, that all my trials and 
afflictions are in love and mercy, and in- 
tended for my purification and redemp- 
tion." 

An habitual engagement somewhat of 
this kind, in silent meetings, performed in 
strict sincerity of heart, will cause the soul 
to increase rapidly in its power of percep- 
tion, its strength, and its sensibility to 
Divine impressions. It rises above all 
sectarianism, and, in love and charity for 
all mankind, " enjoys the glorious liberty 
of a child of God." Romans 8 : 21. 

17. Q. If this Inward Guide and Teacher, 



YOUNG FRIEND'S MANUAL. 123 

as it is faithfully regarded and obeyed, is 
all-sufficient for our salvation, what place 
do the Scriptures occupy ? 

A. The Scriptures are invaluable in 
bearing emphatic testimony to this Divine 
power and principle in the soul of man ; 
in exhibiting the love, mercy, justice, 
power, wisdom, and goodness of God to- 
wards His rational creatures ; in furnish- 
ing the pure example, heavenly precepts, 
and righteous works of the blessed Jesus; 
and in containing the recorded experience 
of the most devoted servants of God in 
former ages, which is as a waymark to the 
traveller Zion-ward, who will find strength 
and encouragement from the corrobora- 
tion of their experience, with the workings 
of the same Spirit in his own heart. The 
Sermon on the Mount, as contained in the 
5th, 6th, and 7th chapters of Matthew, 
and the 37th, 91st, and 107th Psalms, af- 
ford comfort for almost every state. But, 



124 young friend's manual. 

the Scriptures, although so valuable when 
rightly regarded and used, will and can do 
us no good, unless we come to experience, 
in our own hearts, that of which they bear 
witness, — the Spirit and power of God. 
They are, next to a rightly authorized 
ministry, the best of outward helps, point- 
ing to the alone source of true help. The 
truths they record are not true because 
they are there recorded, but they were re- 
corded because they are true. And a be- 
lief in anything of which we can have no 
corresponding evidence in our own con- 
sciousness, is not essential to our salvation. 
Hence, all Scripture that can benefit any 
one, is that to which the Spirit of God 
in our hearts bears witness. Having been 
dictated, by this same Spirit, to the holy 
men of old, when it " comes unto its own,'' 
in us, " its own receives it," and with it, 
receives " power to become a Son of God." 
John 1 : 12. 



YOUNG FRIEND'S MANUAL. 125 

The Scripture " is profitable for doc- 
trine, for reproof, for correction, for in- 
struction in righteousness, that the man 
of God may be perfect, thoroughly fur- 
nished unto all good works." 2 Timothy 
3 : 16, 17. 

"Prove all things; hold fast that which 
is good." 1 Thess. 5 : 21. 

18. Q. What is important in reading 
the Scriptures ? 

A. In reading the Scriptures, it is very 
important to a seeker after Truth, that he 
strive to bring his feelings into harmony 
with the Divine Spirit, in order to be in- 
structed and blessed ; and that he keep in 
mind the attributes of Deity (see answer 
to Question 5th, chapter 3d), remember- 
ing that God is more pure, true, just, mer- 
ciful, holy, and full of kindness and love, 
than it is possible for man to conceive, be- 
cause, in Him, these attributes are infin- 
ite, whilst our highest conceptions of them 

11* 



126 young friend's manual. 

are only finite; and to feel assured that 
any interpretation of Scripture that con- 
flicts with these attributes, cannot be true. 

19. Q. What is Friends' view on the 
" doctrine of original sin ?" 

A. " The imputation of the sin of Adam 
to his posterity/' and that God causes us 
to suffer because Adam sinned, Friends' 
do not believe. As it would, manifestly, 
be unjust in a man, to punish a child for an 
offence committed by its father, so a Be- 
ing of infinite justice, could not punish, or 
cause to suffer in any way, the children of 
Adam, through long succeeding genera- 
tions, for the sin he committed. No, no. 
We sin and fall, when we do sin, not be- 
cause Adam did, but as he did, by wilful 
disobedience to a known law of God. 

20. Q. Is there any Scripture in sup- 
port of this view of Friends ? 

A. This belief of Friends is supported 
by abundance of Scripture testimony, 



YOUNG FRIEND'S MANUAL. 127 

some of which has been already given, to 
which the following may be added : 

1. " The Lord said unto Cain, if thou 
doest well, shalt thou not be accepted? 
and if thou doest not well, sin lieth at the 
door." Genesis 4 : 6, 7. 

2. Thus saith the Lord God, " The soul 
that sinneth, it shall die. The son shall not 
bear the iniquity of the father, neither 
shall the father bear the iniquity of the 
son; the righteousness of the righteous 
shall be upon him; and the wickedness of 
the wicked shall be upon him. 

" But if the wicked will turn from all 
the sins that he hath committed, and keep 
all my statutes, and do that which is law- 
ful and right, he shall surely live; he shall 
not die. All the transgressions that he 
hath committed, they shall not be men- 
tioned unto him : in his righteousness that 
he hath done, he shall live. 

" But when the righteous turneth away 



128 young friend's manual. 

from his righteousness and committeth 
iniquity, and doeth according to the abom- 
inations that the wicked man doeth, shall 
he live? All his righteousness that he 
hath done shall not be mentioned ; in his 
trespass that he hath trespassed, and in 
his sin that he hath sinned, in them shall 
he die." Ezekiel 18 : 20, 21, 22, 24. 

In this belief of Friends, as presented 
by these Scripture texts, what beautiful 
accordance there is with justice and 
mercy. 






CHAPTER X. 

FRIENDS' DISCIPLINE — SOCIETY ORGANIZA- 
TION. 

1. Question. How is Friends' discipline 
to be regarded ? 

Answer. Friends' discipline belongs to 
the organization of the Society. Friends, 
as a religious body, have their religious 
principles, and the Christian testimonies 
which spring immediately therefrom, 
which are as broad and universal as hu- 
manity itself; and, proceeding from the 
Spirit of God, they partake of His eternal 
nature, and are characterized by His Di- 
vine attributes. These principles, and the 
grounds of these testimonies, must endure 
through all ages, without any further sup- 
port than the power of God. 



130 YOUNG FRIEND'S MANUAL. 

But the religious organization of Friends, 
although it is believed to be in harmony 
with these heavenly principles, and to 
have originated from them, is a different 
thing. Its rules, injunctions, and order, 
are embraced in a code constituting a 
Book of Discipline, and cannot be sus- 
tained without outward support. This 
support is due from every member of the 
organization who has arrived at years of 
maturity and understanding. 

The rules and regulations in the disci- 
pline have frequently been changed, to 
adapt them to the different circumstances 
or conditions of the Society. 

2. Q. How did the discipline originate ? 

A. 1. When the early Friends were gath- 
ered to form a religious association, the 
great fundamental principle from which 
their various religious testimonies sprung, 
was the Divine life, or Spirit of God in 
their souls, flowing out into love, kind- 






YOUNG FRIEND'S MANUAL. -131 

ness, and charity, to the whole family of 
man. This Holy Spirit, which is the wis- 
dom of God, and the power of God, both 
illuminated their understandings to dis- 
cern^ the Truth, and imparted to them 
ability to fulfil all its requirements. It 
led them into the observance of modera- 
tion, temperance, patience, resignation, 
mercy, love, kindness, charity, truth, pu- 
rity, and holiness; and, consequently, pre- 
served them from tale-bearing, detraction, 
war, strife, contention, and every species 
of inhumanity and injustice. 

2. Joined into a religious association 
by the bond of these precious religious 
principles and testimonies, with a conse- 
quent concern to extend a mutual care 
over each other, and to bear one another's 
burdens, certain rights and privileges be- 
came attached to individual members, 
such as, that the poor should have all 
needed attention and assistance; their 



132* young friend's manual. 

children be freely educated, and properly 
cared for; and a member who removed 
from one branch of the organization to 
another, should be furnished with a cer- 
tificate, which entitled him to the car£ and 
kindness, as well as to all the rights and 
privileges of those among whom his lot 
might be cast. In order to effect all these 
objects, certain rules and regulations were, 
from time to time, adopted, as they were 
found to be needed ; and these collected, 
constitute the Book of Discipline ; and 
when new rules and regulations are adopt- 
ed, they are embodied therein. 

3. Q. What is meant by birthright ? 

A. In the concern of Friends for their 
offspring, these outward benefits of religi- 
ous association were extended to thern, 
and the children of Friends were admitted 
to the rights and privileges of member- 
ship, which were hence called " birth- 
rights," and included a claim on the So- 



YOUNG FRIEND'S MANUAL. 133 

ciety for everything they needed, which 
the parent was unable to bestow. Hence, 
in case the parent was deceased, or pecu- 
niarily unable, the children, at the expense 
of the Society, were to be carefully and 
liberally provided for, to be educated, 
taught a trade, or some occupation by 
which they could earn an honest liveli- 
hood; and all Friends' children to have 
the mantle of the Society thrown around 
them, for their preservation and protec- 
tion, bodily and spiritually, with all the 
rights and privileges of older members. 

4. Q. Do Friends strive to make con- 
verts of others ? 

A. Friends do not strive to make con- 
verts to their organization; that is, to have 
others to become members of their par- 
ticular religious Society ; but they desire 
and labor for all mankind to come to the 
knowledge and possession of the great 
principles of truth, revealed by the opera- 

12 



134 YOUNG FRIEND S MANUAL. 

tion of the spirit of God, to the humble, 
devoted, obedient soul, and thus become 
members of the Church of Christ. Then 
it will make no difference what their out- 
ward profession of religion may be, or 
whether or not they are members of any 
religious organization. 

5. Q. What is the advantage of belong- 
ing to a religious society ? 

A. Friends think there is a positive ad- 
vantage to the humble, spiritual traveller, 
to be joined with others of similar views 
and experience, in an association for re- 
ligious communion and ' fellowship ; and, 
when any persons who become fully con- 
vinced of the principles and testimonies 
held by Friends, and give practical evi- 
dence of such convincement, desire to be- 
come members of the Society, they are 
received into the organization with great 
cordiality and kindness, and admitted to 



YOUNG FRIEND'S MANUAL. 135 

all the rights and privileges of the other 
members. 

6. Q. What further additions to the 
discipline were found necessary ? 

A. While all the members of the asso- 
ciation were actuated by the precious in- 
fluence which first drew them together, 
— the overflowing of the love of God in 
their hearts, and the light and power of 
the Holy Spirit, obeyed in humility and 
meekness, — nothing further was needed 
for the healthy support and government 
of the organization. They felt, that " One 
was their Master, even Christ, and all they 
w r ere brethren," dwelling, in obedience to 
His manifested will, in harmony, peace, 
and love. But, all " birthright members" 
could not be expected to have experienced 
a regeneration of heart ; and some of those 
who became members by convincement, 
might not have known this great work to 
have been fully accomplished in them- 



136 young friend's manual. 

selves, or might have experienced a sub- 
sequent falling away therefrom; so that 
violations of the testimonies of the Society, 
and of its rules of discipline, sometimes 
occurred among its members, in conse- 
quence of which, reformatory and restora- 
tive articles of discipline were deemed 
necessary, enjoining labor, in the spirit of 
meekness and love, for the restoration of 
those who transgressed; and, when they 
would not be reclaimed, they were regarded 
as no longer in religious fellowship with 
the Society, or entitled to the rights and 
privileges of its members ; and the Society 
simply testified to that fact, which was all 
the censure attached to the transgression. 
Such persons were said to be " disowned." 

7. Q. How T are the rules of discipline 
regarded ? 

A. The rules of discipline are regarded 
as an outward law, to w^hich the members 
who are admitted to the rights and priv- 



YOUNG FRIEND'S MANUAL. 137 

ileges of the Society, are expected to con- 
form, in the confident hope and belief, 
that it will be a protecting hedge about 
them, and ultimately prove as a " school- 
master to bring unto Christ." Gal. 3 : 24. 

8. Q. Is the support of the discipline 
obligatory upon all the members ? 

A. 1. Each member has a voice in all the 
business meetings of the organization, and 
every one who is of sufficient age, should 
feel a moral responsibility, for doing his 
part in holding the meetings, and for the 
proceedings therein. If the Preparative 
Meetings are not held, there can be no re- 
port, or representatives to the Monthly 
Meeting, and therefore the Monthly Meet- 
ings cannot be legitimately constituted. 

If the Monthly Meetings are not at- 
tended, there can be no representatives 
or report to the Quarterly Meeting; and 
if the Quarterly Meetings are neglected, 
there can be no report or representatives 

12* 



138 young friend's manual. 

to the Yearly Meeting, and the organiza- 
tion is broken. The duty of sustaining 
these meetings, and of transacting the im- 
portant business that claims their atten- 
tion, devolves on all the members , and 
strictly speaking, not on one more than on 
another. Each member has the right, too, 
to propose any alterations in the discipline, 
such as he thinks would adapt it better to 
the interests of Society, the welfare of its 
members, and the promotion of harmony, 
peace, and love, in support of our princi- 
ples and testimonies. 

2. In like manner, every member is 
under a solemn obligation to observe a 
scrupulous watchfulness, not to violate 
any of the clear provisions of the discip- 
line, while they continue to be discipline. 
By this means, and this only, can Friends, 
as an organized body, remain a harmoni- 
ous, consistent, and united people. Even 
in a case where a member may not clearly 



YOUNG FRIEND'S MANUAL. 189 

see the propriety of some rule of discipline, 
, the observance of it would still be a small 
sacrifice, in return for the many rights 
and privileges he enjoys from membership. 
The legal exemption from taking oath§, 
to those who regard this as against the 
command of the Divine Master ; the having 
of a place, as of right, at which to assemble 
with others for Divine worship, and to 
bury his dead; in case of his removal to 
another neighborhood, his immediate ad- 
mission to equal privileges with the resi- 
dent members, at any meeting to which 
he takes a certificate ; the home he has in 
any Friend's family wherever his lot may 
be cast ; and in case he should unhappily be 
overtaken with helplessness and poverty, 
the security he possesses of all needed as- 
sistance and affectionate care, as well as 
the education of his children, by the Society 
of which he is a member, are rights &nd priv- 
ileges, for which the sacrifice of a little con- 



140 YOUNG FRIEND'S MANUAL. 

venience, and individual opinion, where 
no principle against it is involved, may 
well and justly be made to the religious 
organization which confers them.* 

9. Q. What is the object to be gained 
in treating with those who violate our 
testimonies ? 

A. It is the desire and concern of the 
Society of Friends, that, in the adminis- 
tration of our discipline, Monthly Meetings 
and their officers may humbly and dili- 
gently seek for Divine direction and aid, 
and to be clothed with the spirit of charity 
and restoring love, in their proceedings 
towards those who deviate from our order ; 
remembering,. that it is the healthful con- 
dition of the heart, and the eternal interests 
of the soul, which are the great objects of 
labor and care of a religious organization 
over its members ; — that thus, the discip- 
line may be administered in the spirit of 

* Minutes of Baltimore Yearly Meeting, 1862. 



YOUNG FRIEND'S MANUAL. 141 

the Gospel of Christ, the nature of which 
is, to produce peace on earth, and good-will 
to men, and to seek the restoration and 
true welfare of any who may unhappily 
stray from the path of rectitude.* 

10. Q. Are there any sources of danger 
to the organization ? 

A. As an organized body, Friends have 
two sources of danger : One, of regarding 
our organization, and the support of it and its 
discipline, more than the spirit of love, kind- 
ness, and charity, — or the spirit of God, — 
from which the organization originally 
proceeded, and which imparts to it all its 
vitality, and all its value. 

Another danger is, of regarding the 
organization as self-sustaining, and able 
to endure without the co-operation of its 
members. The danger from the first 
source, is most frequently exhibited in 
some of the elder and more active part of 

* Minutes of Baltimore Yearly Meeting, 1862. 



142 young friend's manual. 

society; whereas, the danger from the 
second source, is most marked in the 
younger members, from their not attend- 
ing meetings, especially those of discipline, 
and lending their aid in supporting our 
organization, and maintaining our pre- 
cious principles and testimonies, in their 
primitive purity and Christian simplicity. 



CHAPTER XL 

DRESS — ADDRESS — MUSIC — SUMMING UP OF 
THE DUTIES OF LIFE. 

1. Question. "What is the origin of the 
peculiar dress worn by Friends? 

Answer. We find in the particular form 
of many of the " testimonies " borne by 
the Society at its origin, a pervading ref- 
erence to the notions and usages existing 
at that time. It was thus in respect to 
the testimony in regard to simplicity of 
dress. The early Friends, in this case, 
only adopted the usual style among the 
sober people of the time, while they con- 
demned and discarded the extravagances 
of costume prevalent in the gay world 
around them ; and their dress being thus 



144 young friend's manual. 

stripped of its ornaments and superflui- 
ties, was called plain* 

2. Q. What are Friends' views in re- 
gard to simplicity or plainness of dress ? 

A. Plainness or simplicity of dress, con- 
sists in a due practical regard to simplic- 
ity, convenience, and economy, and free- 
dom from all ostentation, superfluity, or 
extravagance; and it has no connection, 
whatever, with any peculiar mode or color. 

" The source of liberal deeds, is wise 
economy." 

" The superfluities of a vain and fash- 
ionable world, would clothie all the poor." 

"Every superfluity is an oppression 
somewhere." — John Comly. 

3. Q. What is to be guarded against in 
relation to dress? 

A. We must guard against a vain os- 
tentatious spirit, that would desire to show 
off fine clothes, and thus attract attention, 

* Address of Z. Test, page 7. 



YOUNG FRIEND'S MANUAL. 145 

evince superiority over others, and excite 
envy in weak minds. It is the condition of 
the heart that is important, and not what 
is worn. Hence the injunction, "Keep 
thy heart with all diligence, for out of it 
are the issues of life." Prov. 4 : 23. If 
the heart is devoted to God, and in fellow- 
ship with Him, the dress and all other 
outward things will be regulated in har- 
mony with the Divine mind. The true 
adorning is that of a meek and quiet 
spirit. 

4. Q. Is the same principle applicable 
to address ? 

A. The same principle applies to the 
language we use. The great object of 
language is, to convey the thoughts or 
ideas which are in our minds, clearly, to 
the minds of others; and the particular 
words we employ to do this, can make no 
difference to the G-ood Being, who regards 

13 



146 young friend's manual. 

only the condition of the heart. So that 
plainness of speech consists in sincerity, 
simplicity, directness, and gentleness; and 
freedom from ostentation, superfluity, or 
flattery. It is the motive that must be re- 
garded. If we depart from using the 
" plain language" adopted by the Society 
of Friends while we continue to be mem- 
bers, from pride, from an unwillingness to 
bear the cross, or from a feeling that in- 
clines us to flatter those with whom we 
converse; or, if we address them with 
fashionable language, and flattering titles, 
from the sam,e motive, it is this unhealthy, 
obsequious, unmanly condition of heart, 
and not the words used, which injures the 
soul, and separates it from the Divine har- 
mony. Hence arise the care and concern 
of the Society of Friends, particularly 
over its youthful members, that they may 
keep their hearts pure, and at peace with 
God, by avoiding every feeling of pride, 



YOUNG FRIEND'S MANUAL. 147 

vanity, ostentation, or flattery, in " speech, 
deportment, and apparel." 

5. Q. "What was the origin of what is 
called the plain language of Friends ? 

A. At the time of the rise of Friends in 
England, they adopted the terms " thee " 
and " thou" in addressing a single person, 
uniformly to all, in order that they might 
give no countenance to the injurious caste 
distinctions, sanctioned by the customary 
discriminations at that time, in the use of 
the singular and plural pronouns. George 
Fox, in his first mention of the subject, 
puts it entirely upon this ground. He 
says, " I was required to use thee and thou 
to all men and women, without any re- 
spect to rich or poor, great or small ;" thus 
resting the testimony on that idea of uni- 
versal brotherhood, to which, on all occa- 
sions, he gave such emphatic recognition, 
and to which the custom that then prevailed 
of using thee and thou to the lower classes, 



148 young friend's manual. 

and you to the higher, was, in his view, a 
palpable contradiction.* 

6. Q. What is the ground of Friends' 
testimony against music. 

A. Friends have no testimony against 
melody and harmony of sounds, called 
music, nor any thing else that does not 
unfavorably affect the heart, and disqualify 
it for the enjoyment of the Divine presence 
Friends' discipline upon this point, is fre- 
quently misunderstood. It says, "Friends 
are affectionately exhorted, to watch care- 
fully over the youth, and others of our 
Society who may be so inclined, to pre- 
vent them, by affectionate counsel, and 
brotherly admonition, from frequenting 
stage-plays, horse-races, music, dancing, 
and other vain sports and amusements."f 

Now, the discipline is against "frequent- 
ing" these — that is, visiting them often, 

* Address of Z. Test, page 7. 

f Discipline of Baltimore Yearly Meeting, p. 44. 



YOUNG FRIEND'S MANUAL. 149 

and evidently implying leaving home to 
attend them — and on the ground, as it 
further states, that "those practices have 
the tendency to alienate the mind from 
the counsel of Divine Wisdom, and to 
foster those impure dispositions which 
lead to debauchery and wickedness."* 
But, against music in itself, although in- 
dividual members may have, Friends, as 
a Society, have no testimony. Their testi- 
mony is against its abuse, in those practices 
with which it is often accompanied, be- 
cause these unfavorably influence the heart, 
and draw the mind away from what per- 
tains to its higher interests. 

A person whose feelings are not agree- 
ably affected with melodious and harmoni- 
ous sounds, on proper occasions, has a 
defective organization, like persons who 
cannot distinguish colors, or is without 
the sense of hearing, taste, or smell ; he is 

* Discipline of Baltimore Yearly Meeting, p. 44. 
13* 



150 YOUNG FRIEND'S MANUAL. 

destitute of a faculty, that ordinarily, and 
for wise purposes, belongs to the species. 
The quality of being gratified with melody, 
is a most important element in developing, 
refining, and elevating the soul, and fitting 
it for the performance of some of its most 
important functions and duties of life, as 
well as experiencing some of the highest 
enjoyments of our nature. But, like other 
qualities or faculties, it may be abused, 
and lead to excess. The faculty of taste, 
for instance, is a source of great gratifica- 
tion and enjoyment, in its healthful condi- 
tion ; but, useful as it is, it is sometimes 
vitiated by intemperance and gluttony. 
It is the same with the faculty that is grat- 
ified with melody. What Friends have a 
testimony against, as before remarked, are 
the abuses and excesses to which such things 
are liable to lead, and which " have a ten- 
dency to alienate the miad from the counsel 
of Divine Wisdom, and to foster those im- 



YOUNG FRIEND'S MANUAL. 151 

pure dispositions which lead to debauchery 
and wickedness." 

It is the effect of these unhappy influ- 
ences upon the heart, found in places of 
public amusement where music is an at- 
tendant, and the waste of precious time 
in the various connections with it, that 
Friends' concern and testimony are against, 
and not against music in itself. Neverthe- 
less, there is a state attainable, in sweet 
communion with God, where music of any 
artificial kind, would be rather an annoy- 
ance than a gratification; and to this 
blessed state, Friends desire that all their 
members, and especially the beloved youth, 
may be encouraged to endeavor to attain. 

For a clear and interesting exposition 
of Friends' views on " useful and hurtful 
amusements," music, dancing, the theatre, 
novels, diversions of the field, &c, see 
"Clarkson's Portraiture of Quakerism," 
under Moral Education, volume 1, pages 
from 35 to 172. 



152 young friend's manual. 

7. Q. How may all the duties of life be 
summed up ? 

A. All is summed up in the injunction 
of George Fox, " Mind the Light/'— that 
is, in being strictly and faithfully obedient 
to every manifestation of duty, as shown 
by the Divine illuminations, or Spirit of 
God. This, besides leading to the practice 
of all the virtues, as heretofore expressed, 
will lead to the observance of strict moder- 
ation and temperance in all things, and to 
place a healthful restraint on every appe- 
tite and desire, so that, " whether we eat 
or drink, or whatsoever we do, all will be 
to the glory of God." 1 Cor. 10 : 31. 

Restraint upon our appetites and desires 
is essential to their true and heathful en- 
joyment When freely indulged, they cease 
to afford gratification or health. "Fear 
.God, and keep His commandments, for 
this is the whole duty of man." Eccle. 12 : 
13. 



CHAPTER XII. 

RIGHTEOUSNESS — MORALITY — RELIGION — 
OVERRULING PROVIDENCE. 

1. Question. What is righteousness ? 

A. Righteousness consists of the duties 
performed in practical obedience to the 
" Light/' or manifested will of God, and 
this obedience preserves the soul in har- 
mony. "The work of righteousness shall 
be peace, and the effect thereof, quietness 
and assurance forever." Isaiah 32 : 17. 

2. Q. What is the difference between 
morality and religion ? 

A. Morality is the practice of the duties 
of life among men, as social beings, ac- 
cording to justice and human laws, with- 
out reference to the motive; whereas, 



154 young friend's manual. 

religion consists in the performance of the 
duties we owe directly to God, and also 
those we owe to our fellow-men, from a 
principle of obedience, and of love to God 
and man. A religious man must necessa- 
rily be a moral man. But a man may be 
highly moral, performing all the duties re- 
quired of him by society, and the outward 
law, and yet not religious; his actions not 
being under the direction of the Divine 
mind, they may not be in harmony with 
the designs of Providence, and promotive 
of His glorious purposes. 

3. Q. Can this be illustrated by Scrip- 
ture? 

A. This is illustrated in the 19th chap- 
ter of Matthew, where " one came unto 
Jesus " and inquired " what good thing 
shall I do that I may have eternal life." 
When Jesus recited the outward law to 
him, " The young man saith, All these 
things have I kept from my youth up ; what 



YOUNG FRIEND^ MANUAL. 155 

lack I yet?" He had been strictly moral, 
fulfilling all the requirements of the out- 
ward law, yet he was conscious that some 
important thing was lacking, before he 
could " have eternal life." 

When Jesus told him what to do in or- 
der to be perfect, " he went away sorrow- 
ful," being unwilling " to take up the 
cross and follow Christ" in the way of 
His requiring \s, which is the only way of a 
religious life. 

4. Q. Do Friends believe in a Provi- 
dence in the affairs of men ? 

A. Friends believe in an overruling 
Providence in the affairs of men, and that 
the trials and afflictions consequent upon 
disobedience to His will, and the violations 
of His law, are the kind means of a wise 
and good Providence, to induce the suf- 
ferers to forsake the course that produces 
affliction, and come under the Divine gov- 
ernment. 



156 young friend's manual. 

" Before I was afflicted I went astray, 
but now I have kept Thy word." Psalm 
119 : 67. " Whom the Lord loveth, He 
ehasteneth, and He scourgeth every son 
whom He receiveth." Hebrews 12 : 6. 

"■Come out of Babylon, my people, that 
ye be not partakers of her sins, and that 
ye receive not of her plagues/' Revela-* 
tion 18 : 4. 

If this restorative influence from suf- 
fering and trials is a part of the Divine 
economy, as Friends believe, Providence 
alone can know when those who have 
gone astray, or who have not come to 
know God, can bear to be blessed, and in 
w T hat way to minister to their condition 
in order for their help; and, consequently, 
those who successfully engage in the 
work, must act in harmony with the Di- 
vine purposes ; which can only be by be- 
ing guided by Divine direction, and act- 
ing under the influence of the Holy Spirit. 



YOUNG FRIEND'S MANUAL. 157 

Such are the true ministers that perform 
works of righteousness, all being in har- 
mony with the Divine mind. 

5. Q. Can this be illustrated from Scrip- 
ture? 

A. The history of Saul and Ananias, in 
the 9th chapter of Acts, strikingly illus- 
trates this point. " And Saul was three 
days without sight, and neither did eat 
nor drink. And there was a certain dis- 
ciple at Damascus, named Ananias. And 
the Lord said unto him, Arise, and go 
into the street called Straight, and inquire 
in the house of Judas, for one called Saul 
of Tarsus ; for, behold he prayeth ; and 
hath seen in a vision, a man named Ana- 
nias coming in, and putting his hand* on 
him, that he might receive his sight/ 5 
And Ananias did as he was commanded. 
" And immediately there fell from Saul's 
eyes, as it had been scales; and he re- 
ceived his sight, forthwith." 

14 



158 young friend's manual. 

The interesting history of Cornelius 
and Peter, in chapter 10th of Acts, is to 
the same effect. 

"When He putteth forth His own sheep, 
He goeth before them," John 10 : 4. 

This of being humbled unto prayer in af- 
fliction, as Saul was, and then a watchful, 
obedient servant of the Lord, being sent to 
answer the prayer, and thus increase the 
faith, explains Friends' view of the neces- 
sity there is, for those who labor in the 
great field of human improvement, and for 
the alleviation of human suffering, in order 
that their work may be most effectual, and 
their labors truly blessed, to act under Divine 
illumination, and w 7 ith the guidance, wis- 
dom, and power, of the Holy Spirit. All 
that is needed for this, is an abiding de- 
sire to please God, and a watchful condi- 
tion of consciousness, to preserve the soul 
in harmony with the Divine mind. This 
will regulate all, show when, where, and 



YOUNG FRIEND'S MANUAL. 159 

what to do, and how much. Any neglect, 
deficiency, or excess, will produce instant 
disturbance of the harmony of the feel- 
ings, when the way will be shown to have 
the harmony restored, by acting out the 
whole mind and will of God in the case. 
"Mind the Light," embraces all. 

So far from such a course causing a di- 
minution in the works of benevolence 
and mercy, it would tend to incre^e 
them, and impart to them far greater effi- 
ciency. It would also prevent any coun- 
teracting of the purposes of a wise and 
good Providence, who has both the begin- 
ning and the end open before Him. Had 
Ananias gone to give Saul relief, before 
he was commissioned and sent, and Saul 
humbled unto prayer, the good work of his 
reformation might have been marred; for 
Ananias would not have been empowered, 
nor Saul prepared for the Lord's work. 



160 YOUNG FRIEND'S MANUAL. 

" I have not sent these prophets," saith 
the Lord, " yet they ran ; I have not 
spoken to them, yet they prophesied." 
Jeremiah 23 : 21. 



CHAPTER XIII. 

PORTRAITURE OF FRIENDS BY A HISTORIAN. 

1. Question. Do historians do justice to 
Friends ? 

Answer. Some of them do now, promi- 
nent among whom is the distinguished 
historian, George Bancroft, in his interest- 
ing History of the United States, chapter 
17. 

2. Q. What are some of Bancroft's re- 
marks, respecting the Society? 

A. Every heart contains an incorrup- 
tible seed, capable of springing up, and 
producing all that man can know of God, 
and duty, and the soul. An inward voice, 
uncreated by schools, independent of re- 
finement, opens to the unlettered mind, 

14* 



162 young friend's manual. 

not less than to the polished scholar, a 
sure pathway into the enfranchisement of 
immortal Truth. This is the faith of the 
Quakers* 

Q. 3. What does Bancroft say of George 
Fox? 

A. The mind of George Fox arrived at 
the conclusion, that truth is to be sought 
by listening to the voice of God in the 
soul. The law in the heart, must be re- 
ceived without prejudice, cherished with- 
out mixture, and obeyed without fear. 
Such was the spontaneous wisdom by 
which he was guided. It was the clear 
light of reason, dawning as through a 
cloud. 

The principle which he proclaimed (the 
Doctrine of the Spirit), contained a moral 
revolution. It was the principle, for which 
Socrates died, and Plato suffered ; and now 
that Fox went forth to proclaim it among 

* Page 326. 



YOUNG FRIEND'S MANUAL. 163 

the people, he was everywhere resisted, 
with angry vehemence; and priests and 
professors, magistrates and people, swelled 
like the raging waves of the sea. At the 
Lancaster Sessions, forty priests appeared 
against him at once. Fox, imprisoned, and 
threatened with the gallows, still rebuked 
their bitterness. Nothing could daunt his 
enthusiasm. Cast into jail among felons, 
he claimed of the public tribunals a re- 
lease, only to continue his exertions. If 
cruelly beaten, or set in the stocks, or ridi- 
culed as mad, he still proclaimed the ora- 
cles of the voice within him, and rapidly 
gained adherents among the country 
people. If driven from the church, he 
spoke in the open air. His lame increased ; 
crowds gathered to hear him. His frame 
in prayer, is described as the most awful, 
living, and reverent, ever felt or seen, and 
his vigorous understanding, made him 



164 YOUNG FRIEND'S MANUAL. 

powerful in public discussions, to which 
he defied the world.* 

4. Q. What does Bancroft say of Qua- 
kerism ? 

A. The rise of the people called Qua- 
kers, is one of the memorable events 
in the history of man. It marks the 
moment, when intellectual freedom was 
claimed unconditionally by the people, as 
an inalienable birthright. The Quaker 
doctrine, is philosophy, summoned from 
the cloister, the college, and the saloon, 
and planted amongst the most despised 
of the people. The mind of George Fox 
had the highest systematic sagacity; and 
his doctrine, developed and rendered illus- 
trious by Barclay and Penn, was distin- 
guished by its simplicity and unity. The 
Quaker has but one word, the Inner Light, 
the voice of God in the soul. That light 
is a reality, and therefore, in its freedom, 

* Page 333-6. 



YOUNG FRIEND'S MANUAL. 165 

the highest revelation of truth ; it is kin- 
dred with the Spirit of God, and therefore* 
merits dominion, as the guide to virtue ; it 
shines in every man's breast, and therefore 
joins the whole human race in the unity 
of equal rights. Intellectual freedom, the 
supremacy of mind, universal enfranchise- 
ment — these three points include the whole 
of Quakerism, as far as it belongs to civil 
history.* 

5. Q. On what does Bancroft say, 
Quakerism rests? 

A. Quakerism rests on the reality of 
the Inner Light, and its method of inquiry 
is absolute freedom, applied to conscious- 
ness. The revelation of truth, is immedi- 
ate. It springs neither from tradition, nor 
from the senses, but directly from the 
mind (or soul). No man comes to a knowl- 
edge of God, but by the Spirit. "Each 
person," says Penn, "knows God, from 

* Page 337. 



166 young friend's manual. 

an infallible demonstration in himself, 
'and not on the slender grounds of men's 
'lo here' interpretations, or 'lo there.'" 
"The instinct of a Deity is so natural to- 
man, that he can no more be without it, 
and be, than he can be without the most 
essential part of himself."* 

" The constant standard of truth and 
goodness," says William Pen n, "is God in 
the conscience; and liberty of conscience, 
is, therefore, the most sacred right, and the 
only avenue to religion. To restrain it, is 
an invasion of the Divine prerogative. It 
robs man of the use of the instinct of 
Deity."f 

6. Q. "What does he say of its age? 

A. Quakerism is as old as humanity. 
The inner light is to the Quaker, not 
only the revelation of truth, but the guide 
of life, and the oracle of duty. The mo- 
tives of conduct, and its rules, are, like 

* Page 338. f Page 339. 



YOUNG FRIEND'S MANUAL. 167 

truth, to be sought in the soul. Thus, the 
doctrine of disinterested virtue, — the doc- 
trine for which Guyon was persecuted, and 
Fenelon disgraced, — the doctrine which 
tyrants condemn as rebellion, and priests 
as heresy, was cherished by the Quaker, 
as the foundation of morality.* 

7. Q. What does Bancroft say of the 
Inner Light ? 

A. The true light is not the reason of 
the individual, nor the conscience of the 
individual; it is the light of universal reason, 
the voice of universal conscience, "mani- 
• festing its own verity, in that it is confirmed 
and established by the experience of all 
men." 

The Quaker believes in the unity of 
truth. There can be no contradiction be- 
tween right reason and previous revelation, 
between just tradition and an enlightened 
conscience. But the Spirit, is the criterion. 
The Spirit is the guide, that leads into all 

* Page 334. 



168 young friend's manual. 

truth. The Quaker reads the Scriptures 
with delight, but not with idolatry. It is 
his own soul, that bears the valid witness 
that they are true. The letter is not the 
Spirit, the Bible is not religion, but a re- 
cord of religion. " The Scriptures," says 
Barclay, "are a declaration of the foun- 
tain, and not the fountain itself."* 

Far from rejecting Christianity, the 
Quaker insisted that he alone maintained 
its primitive simplicity. The Skeptic for- 
ever vibrated between opinions; the Qua- 
ker was fixed, even to dogmatism. The 
Infidel rejected religion; the Quaker cher- 
ished it, as his life. The Scoffer pushed 
freedom to dissoluteness; the Quaker 
circumscribed freedom, by obedience to 
truth. Their creed did not vary with 
the subtleties of verbal criticism; they 
revered the eternity of the inner light. 
The monitor in the Quaker's breast, was 

* Page 342. 



YOUNG FRIEND'S MANUAL. 169 

to him the sufficient guaranty of freedom ; 
and the idea of " God with us," the incar- 
nation of the Spirit, the union of Deity 
with humanity, was to the Quaker, the 
dearest, and most sublime symbol of man's 
enfranchisement.* 

* Page 343. The preceding remarks of this distin- 
guished historian, present the prominent views of the 
Societ} 7 " of Friends in a just and true light, and they 
are inserted to show our young people, how Friends' 
principles and testimonies are viewed and stated by 
a disinterested and enlightened observer, not in mem- 
bership with the Society. The entire chapter (16), 
is well worth reading by young Friends ; as is indeed 
the whole work, by the student of history. 



15 



CHAPTER XIV. 

RELIGIOUS AND OTHER SOCIETIES — WHAT 
BOOKS TO READ — CONCLUSION. 

1. Question. "What is a religious society? 

Answer. A religious society or organ- 
ization, is an association of people, who 
agree in some particular prominent tenets 
or doctrines, united by a bond of love, to 
watch over each other for good, and to 
assist, strengthen, and encourage one an- 
other, in their spiritual journey. The 
legitimate functions of such society, are 
exercised within itself, over its own mem- 
bers, who acknowledge allegiance to its 
authority. Through its faithfulness to 
duty and principle, the light of the society 
shines forth among men, so that others, 



YOUNG FRIEND'S MANUAL. 171 

seeing its good works, may be thus called 
to perform similar works, and " Glorify 
our Father which is in heaven." Matt. 
5:15. 

With Friends, individual members of the 
Society are at liberty to exercise their 
talents and employ their means, in any 
manner not inconsistent with the princi- 
ples and testimonies of the Society, and to 
labor in any sphere in which they can 
serve the cause of humanity, and advance 
the eternal principles of right and justice. 

From its origin, too, the Society of 
Friends has endeavored to embrace every 
right opening, to promote the interests of 
humanity, and relieve the sufferings of the 
oppressed, wherever its labors and influ- 
ence could be favorably exerted to this 
end. 

2. Q. "What is a society called that is 
instituted to act without itself ? 

15* 



172 young friend's manual. 

A. A society organized to act without 
itself, is named according to its object and 
design. 

1. If to promulgate doctrines believed 
to be of universal concernment, amongst 
those who have not an opportunity of 
receiving them, by sending persons to dis- 
seminate and inculcate them, it is called a 
Missionary Society. 

2. If to distribute the Scriptures, at 
home or abroad, it is called a Bible Society. 

3. If to distribute pamphlets on what 
are called religious subjects, it is called a 
Tract Society. 

4. If for benefiting the poor, oppressed, 
afflicted, and helpless, it is a Benevolent or 
Philanthropic Society, of which there is a 
great variety, named according to the 
form the benevolence or philanthropy as- 
sumes in its exercise. 

3. Q. What books should a young 
person read, who desires to be well ac- 



YOUNG FRIEND'S MANUAL. 173 

quainted with the history, principles, testi- 
monies, and doctrines of Friends? 

A. 1. U SewelPs History of the People 
called Quakers," or the " History of 
Friends," by Samuel M. Janney. 

2. William Perm's'" No Cross no Crown." 

3. Clarkson's "Portraiture of Quaker- 
ism." 

4. Janney's "Life of William Penn." 

5. The Journals of Stephen Crisp, Sarah 

Grubb, John Woolman, and Job Scott. 

6. For Biographies of prominent mem- 
bers of the Society, and other matters inter- 
esting to Friends, read "Friends' Miscel- 
lany." 

4. Q. Is anything further necessary? 

A. Yes; he should read the Scriptures 
frequently ; and above all, and with all, he 
must read the Book of Life in his own 
heart. For, no matter what he may read, 
or what he may hear, steady, watchful 
obedience to the manifestations of the 



174 young friend's manual. 

Spirit of God in the individual soul, with 
the experience derived therefrom, is the 
one thing needful, and the only means of be- 
coming truly acquainted with the doctrines 
and principles of Friends. These princi- 
ples and testimonies, are as pure as 
Divinity, as wide as humanity, and as 
lasting as eternity. If only lived out by 
all mankind, they would restore Paradise, 
supply all the wants of our consciousness, 
and make a heaven upon earth. And the 
beauty and encouragement* in regard to 
them, are, that for this sacred and trans- 
cendent benefit, a united and general .action, 
however desirable, is not essential; but, 
through the Love, Mercy, and Grace of 
God, every single individual, however hum- 
ble, and wherever situated, who faithfully 
and devotedly, in obedience to the Holy 
Spirit, lives out these pure and holy princi- 
ples in the exercise of universal love, kind- 
ness, and charity, is already with God in 



YOUNG FRIEND'S MANUAL. 175 

the Kingdom of Heaven, and established 
in peace and bliss. The power of the 
Spirit of God, which is his trust and help, 
is above all powers, and goes on conquer- 
ing and to conquer, till it triumphs over 
all the enemies of the faithful soul, and 
translates it, pure, to live with God forever. 
" If ye know these things, happy are ye 
if ye do them." 



THE END, 



